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From Jesus and God to Muhammad and Allah – and back again
Kenyan Christian and Islamic religious education in the slums of Kibera
Mikael Kindberg
Termin : HT 2010 Kurs: RKS 310 Religionsvetenskap för blivande lärare fördjupningskurs 30 hp Nivå: Kandidat (examensarbete) Handledare: Kerstin von Brömssen & Göran Larsson Rapportnummer: HT10-1150-14
Abstract
Level of examination: Bachelor's degree (thesis) Title: From Jesus and God to Muhammad and Allah, and back again – Kenyan Christian and Islamic religious education in Nairobi Author: Mikael Kindberg Term and year: Autumn 2010 Department: Department of Literature, History of Ideas and Religion Report Number: HT10-1150-14 Supervisors: Kerstin von Brömssen and Göran Larsson Key words: CRE, IRE, Kenya, Secondary school, religious education,
This study focuses on Christian and Islamic religious education and was carried out as a Minor Field Study at a secondary school in the slums of Kibera, Nairobi, during September- December 2010. The overall purpose is to examine and compare how Christian and Islamic religious education is taught at the selected school. The following questions constitute the problem areas: How is the Kenyan curriculum and syllabi in CRE and IRE designed, and what is said about religious education? How are students taught in religious education at the selected school? What are the teachers saying about religious education as a subject? The study has an ethnographic methodological approach, using textual analysis of curriculum and syllabi, classroom observations and qualitative interviews with teachers in order to collect the material. Some of the main findings in this study are that teachers in religious education at the selected school are forced to use lecturing, instead of other preferred teaching methods, to have time enough to cover the syllabus; religious education as a subject is facing an ongoing change towards teaching about religion rather than into religion which is the overall purpose of the subject.
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Preface
This study is a Minor Field Study funded by SIDA and was carried out in Nairobi, Kenya, during October – December 2010. Preparations and establishments of contacts in field began in January the same year. The study aims at religious education in secondary schools and has taken place at a school in the slums of Kibera.
Traveling alone to Kenya for three months doing an ethnographic study in schools gave me new perspectives, as a person, as a soon-to-be teacher and as a debuting researcher. Observing and interviewing teachers has given me a nuanced view of teaching about religion, since the religious education is confessional in Kenya.
Acknowledgements A lot of people helped me make this Minor Field Study possible, from idea to final product, from Sweden to Kenya – and back again. Many people has been involved in this project during its different stages and everyone’s efforts, small and large, has enable this study. Among others I owe special thanks to:
Kerstin von Brömsen , for introducing me for the MFS-scholarship and helping me find relevant literature; Per-Olof Hansson , for invaluable help with getting contacts in field; Monica Adhiambo and Kevin Mose , Monica for the tremendous work preparing for my visit and both of them for all our walks together to Kibera; MFS-programme at the Department of Education University of Gothenburg , for believing in my idea with this study and its potential, and for awarding me with the MFS- scholarship; The teachers at the participating school for all help, generosity and honest answers during interviews, thank you; And last but not least, my nearest and dearest for supporting me all the way.
I also send my thoughts to those who gave me firsthand experience of corruption and problems in the field. The experiences I assimilated can prove invaluable in the future.
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Abbreviations CRE – Christian religious education IMF – International Monetary Fund IRE – Islamic religious education MDG – Millennium Development Goal NGO – Non Governmental Organization SIDA – Swedish International Development Cooperation Agency
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Table of content 1. Introduction ...... 7 Background ...... 7 Purpose and problem areas ...... 9 Methodological approach ...... 9 Ethnography ...... 10 Research methods ...... 11 Limitation and selection ...... 12 Collection and arrangement of data ...... 13 Ethical considerations ...... 14 Disposition ...... 15 2. Theory and previous research ...... 17 On curriculum, classification and framing – Using Basil Bernstein in the shaping of theoretical framework ...... 17 Curriculum ...... 17 Classification ...... 17 Framing ...... 18 Previous research ...... 18 Religious education ...... 18 Schooling in Africa ...... 21 Religion in Africa ...... 23 3. Religious education in Nairobi – a case study ...... 24 The Kenyan school system ...... 24 Teaching Religious Education ...... 25 Describing the context – the slums of Kibera ...... 26 School profile ...... 26 Religious education in the Kenyan Curriculum ...... 27 4. Results ...... 28 Reading the expected – syllabuses as government policy implementation ...... 28 With mission to shape good Christians – CRE syllabus ...... 28 In the name of Allah the most gracious most merciful – IRE syllabus ...... 29 Observing what is done – religious education in practice ...... 31 Interviewing the teachers ...... 36 5. Analysis and discussion ...... 41
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References ...... 46 Literature ...... 46 Prints and booklets ...... 49 Internet sources ...... 49 Classroom observations ...... 50 Interviews ...... 50 Appendices ...... 51 Appendix I – Syllabus Christian religious education ...... 51 Appendix II – Syllabus Islamic religious education ...... 62
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1. Introduction
Background
Being in Kenya requires knowledge to navigate among various forms of religious expressions in the country’s religious melting pot. Taking a short walk in Nairobi can give you sights of churches and mosques, side by side. During weekends the sounds of gospel music concerts or preaching are interspersed with the work of the muezzins. Speaking with Kenyans will often end up with phrases referring to their religion. In other words, the presence of religions and religiosity is very strong. John S. Mbiti chooses to define the religiosity of Africans in the following way: Wherever the African is, there is his religion: he carries it to the fields where he is sowing seeds or harvesting a new crop; he takes it with him to the beer party or to attend a funeral ceremony; and if he is educated, he takes religion with him to the examination room at school or in the university; if he is a politician he takes it to the house of parliament….Traditional religions are not primarily for the individual, but for his community of which he is part. Chapters of African religions are written everywhere in the life of the community, and in traditional society there are no irreligious people. To be human is to belong to the whole community, and to do so involves participating in the beliefs, ceremonies, rituals and festivals of that community. A person cannot detach himself from the religion of his group, for to do so is to be severed from his roots, his foundation, his context of security, his kinships and the entire group of those who make him aware of his own existence….Therefore, to be without religion amounts to a self-excommunication 1 from the entire life of society, and African peoples do not know how to exist without religion. Mbiti’s view of Africans religiosity is supported by Philip M. Peek and Kwesi Yankah who means that religions exist everywhere in the life of an African. Religion, in Africa, cannot be looked at as something divided from other aspects of life since it links all aspects to each other. Religion for Africans can be seen as a system who offers meaning and significance to life. 2
Taking a walk from the outskirts of Kibera deep in to the slums can be described like an odyssey of religious nature. John D. Caputo’s point of view, that all experiences have a religious character 3, really makes sense while walking through the streets of Kibera. In order to give examples of how one of these walks can be the events of a walk to Kibera during a weekend will be described:
1 Mbiti, John S., African religions & philosophy , 2nd. rev. and enl. ed., Heinemann, Oxford, 1990, pp. 2-3 2 Peek, Philip M. & Yankah, Kwesi (eds.), African folklore: an encyclopedia , Routledge, New York, 2004, pp. 389-390 3 Caputo, John D., On religion , Routledge, London, 2001, p. 11 7
After a few hundred meters from the guest house, passing by different types of east African and Pentecostal churches and Christian schools, I reach Ngong Road. A short term mission is to cross the road without being hit by a car or matatu (unofficial public transport), and thank God, Allah or whatever deity which can be worshipped, for surviving. As the road keeps on, deeper into the slums, it gets more and more crowded. An abundance of churches are located along the road, and far away you can see minarets on mosques. While passing by a group of people, standing outside the water company, I hear and see a woman lying on the ground screaming in Kiswahili. Suddenly she cries out “Jesus, son of God!”. Asking my friends while I entered their house what that was about, they explained for me that it was probably drug abuse, or spirit possession. 4 Walking the slums provides a picture of innumerable amounts of different kind of churches compared to the availability of mosque, which are often small tin sheds rather than big mosques. In the slums of Kibera there are seven mosques. An amount of approximately 75 percent of the inhabitants in Kibera is Muslim, but there are only three secondary schools in Kibera offering IRE 5.
The small amount of secondary schools offering IRE might be an effect of the nationwide lack of educated IRE-teachers 6. The lack of IRE-teachers can leave schools with the alternatives of either not offering IRE at all, or employ a non-Muslim teacher for IRE. Other reasons of the small amounts of schools offering IRE can be tracked to governmental directives of cut downs and savings. The curriculum calls for the schools to keep down the costs 7. The directives might put schools in positions where they cannot afford both CRE and IRE-teachers, and therefore most times favor CRE. Due to Structure Adjustments Programs the government is forces to cut down the costs for the state which leads to less money to the school system 8. The downsizing of the government and the adjustment programs initiated by World Bank and International Monetary Fund is due to an economic decline in Kenya 9.
Introducing the African way of religiosity and the religious scene of Kibera together with discussing the economic reality and its impact on schools in Kenya gives a good background and is a good way of initiate the subject of this thesis. With the facts that religion cannot be
4 Authors observations 2010-10-09 5 Interview with teacher in IRE 2010-10-16. 6 Svensson, Jonas, 'Divisions, diversity and educational directives: IRE teachers' didactic choices in Kisumu, Kenya' in British Journal of Religious Education , vol. 32: 3, 2010, p 249 7 Republic of Kenya, Ministry of Education, Science and Technology. Secondary Education Syllabus Volume Three , 2002, p. V 8 Brock-Utne, Birgit, Whose education for all?: the recolonization of the African mind , Falmer P., New York, 2000 9 Smith, James H., ‘Of spirit possession and structural adjustment programs: Government downsizing, education and their enchantments in neo-liberal Kenya’ in Journal of Religion in Africa , vol. 31: 4, 2001, pp. 427-456 8 separated from Africans and their everyday life this paper can continue looking at religious education in secondary schools, from Jesus and God, to Muhammad and Allah – and back again.
Purpose and problem areas
This study's overall purpose is to examine and compare how Christian religious education and Islamic religious Education is taught in the selected schools in Nairobi. In order to fulfil the purpose, the following questions constitute the problem areas: • How is the Kenyan curriculum and syllabi in CRE and IRE designed, and what is said about religious education? • How are students taught in religious education at the selected school? • What are the teachers saying about religious education as a subject?
Methodological approach
The study is intended to be implemented based on a qualitative methodological approach. The reason for using qualitative methods is to gain a deeper understanding of both the curriculum and the schools that will be included in the case study. There will not be a use of quantitative methods because a general picture of how religious education in general carried out in Kenya might be too large for an examination report.
The study is divided into three parts in order to get a good overview of religious education as a school subject in Kenya. At first I will study the syllabus for Christian religious education (CRE) and Islamic religious education (IRE) in order to deduce what’s expected to be taught in the subjects. Secondly I will observe during classes in CRE and IRE how the subject is taught. Finally I will interview teachers (based on the observations) to find out their own view of the subject and how it’s expected to be taught. The three parts of this ethnographic study requires different methods. The first part needs a qualitative textual analysis, in the second part are participating observations preferable and the third part of the study is suitable for qualitative interviews.
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Ethnography
Ethnography as a social science research method is method which uses three kinds of data in the collection of material: documents, interviews and observations. 10 Ethnography can be used as an easy way of discover and describe top-down relationships, in example curriculum-teaching.
According to ethnographer Michael H. Agar, ethnography is both a product and a process. The product describes and analyzes results from the observations and an ethnographic study focus often on a group of people or phenomena. Agar describes the process as a flight. Before the observer/researcher enters the airplane s/he is in a familiar social context, and during the flight the observer is in an unknown environment – the phenomenon under investigation. The observer creates a picture of the events and builds relationships with the people who are part of the studied context. When the flight is over the observer steps off the plane right back home to the familiar context. After “the flight”, the work of giving a clear description of the experience and knowledge of the observation begins. The descriptions forms the basis of the study’s’ result. 11
There are two ways of looking at ethnography as a research method in education. Green & Bloome explains the difference between the concepts of ethnography in education and ethnography of education . 12 Ethnography in education might be seen as method conducted from within the academic field of education science, compared to ethnography of education which is conducted from an academic field outside the academic science, in example anthropology or sociology. 13 Green & Bloome also shows different sub-categories of ethnography in education: adopting an ethnographic perspective and doing ethnography . ‘Adopting an ethnographic perspective’ means that the researcher focuses on particular aspects relevant for the study, compared to ‘doing ethnography’ where the researcher involves all aspects of the informants’ lives. 14 This study intends to adopt an ethnographic
10 Hammersley, Martyn, Reading ethnographic research: a critical guide , Longman, London, 1990 and Kullberg, Birgitta, Etnografi i klassrummet , Studentlitteratur, Lund, 1996, p. 17 11 Agar, Michael, The professional stranger: an informal introduction to ethnography , 2nd. ed., Academic Press, San Diego, 1996, pp. 53-58 12 Green, J., & Bloome, D., ‘Ethnography and ethnographers of and in education: A situated perspective’, in Handbook of research on teaching literacy through the communicative and visual arts , J. Flood, S. Heath, & D. Lapp (eds.), Macmillan, New York, 1997, p. 182. 13 Ibid., p. 186 14 Ibid., p. 183 10 perspective since the aspects of the study only focus on what happens inside the classroom during classes in CRE and IRE.
The use of an ethnographic methodology in the study of religious education provides a picture of the relationship between curriculum and how it is put into practice. Therefore it is possible to get a deeper understanding of top-down, macro and micro conditions, from the ministries of education to the classroom level, in the school system. 15
Research methods
Qualitative textual analysis
As mentioned one part of this study is based on en qualitative textual analysis, used to find out what is said in the syllabuses for CRE and IRE. There are different kinds of textual analysis, depending on the purpose. This study intends to use a content analysis with a qualitative approach. Content analysis is often as a quantitative method, in example counting words or phenomenon in the chosen text. A more qualitative approach can be used in order to allow interpretation of the texts meaning. 16 While study the text, the researcher needs to clarify what is stated and spoken in the text. Searching for the explicit content of the chosen text can be used in order to shed light on the implicit, the underlying meaning of the text. 17
Participant classroom observations
Participant observations of classroom situations will be done to create a sense of how religion is taught in the selected Kenyan schools. A combination of both participant classroom observations and qualitative interviews may be beneficial for the study because the results from both of them together can provide a material that allows deep analysis. Using the two methods can also contribute to the researchers note, both conscious and unconscious patterns of behaviour in the classroom.
15 Caroni, Letizia, ‘Educational Ethnography and Multicultural Education: A study of classroom talk-in- interaction as an identity making discoursive activity’, in Studies in educational ethnography. Vol. 4, Ethnography and education policy , Walford, Geoffrey (ed.), JAI, Amsterdam, 2001, pp. 43-70 16 Bergström, Göran & Boréus, Kristina (eds.), Textens mening och makt: metodbok i samhällsvetenskaplig text- och diskursanalys , 2nd. rev. ed., Studentlitteratur, Lund, 2005, pp. 18, 43-44 17 Ibid., pp 45-47 11
Katrine Fangen believes that despite the participation of the observer can affect and distract the people or the situations studied, the method has a number of advantages. An ethnographic study makes it possible to acquire knowledge through first-hand experience. Participant observation makes it possible to get an overall picture of the study objects. The more holistic picture makes it easier to find small details that might not be detected during the interviews. Participant observation can pick up what is not given from interviews because an interview often only reflects the interviewees' subjective experiences. 18
Qualitative interviews
By using qualitative interviews based on the observations, there will be material collected where the informants (teachers in CRE and IRE) give their own view of religious education as a subject, their own role as a teacher and so on.
Steinar Kvale argues that qualitative research interview is a good approach when studying different phenomena. He defines the qualitative research interview as follows: "An interview designed to obtain descriptions of the interviewees’ life world, in order to interpret the meaning of the described phenomena" 19 .
Limitation and selection
This study will focus on Christian and Islamic religious education in upper secondary schools form three at a school in the slums of Kibera, Nairobi. This study will not focus on Hindu religious education, will not cover other forms in secondary school and will not at all focus on primary schools. The study will focus on teachers in religious education and how they are teaching their subject. The study will not focus on the pupils and their point of view.
Even though the focus of this study is classes form three, the whole syllabi for CRE and IRE will be studied, since the content in form three depends on what is learned in the earlier forms, as well as form three shapes a basis for further discussions in form four.
18 Fangen, Katrine, Deltagande observation , 1st. ed., Liber ekonomi, Malmö, 2005, chap. 3 19 Kvale, Steinar, Den kvalitativa forskningsintervjun , Studentlitteratur, Lund, 1997, p. 13. Author’s translation. 12
The selection of only one secondary school is based on the fact that only one of the three schools in Kibera offering IRE (CRE is offered at every secondary school) was willing to participate in this study. A positive aspect of only including one school in the study is that the researcher gets continuity in the results rather than incoherence. The reason of choosing form three instead of form four is based on the fact that form four already had fulfilled the syllabus, and was preparing for the final exams. The informants are two teachers, one teaching CRE and one teaching IRE. The teachers are from now mentioned as the made up names Christopher and Ishmael.
Since this study is limited in both time and space it is not possible to broaden it in such a way that the result offers opportunity to make general conclusions of neither Nairobi nor Kenya. This study can only offer an idea of tendencies on how religious education is taught in Kenya. It might be looked upon as an introduction and eye-opener to this field, offering a basis for further questions and research.
Collection and arrangement of data
While studying the syllabus in CRE and IRE they have been read repeatedly. Notes have been taken during the reading, in order to compare the notes after reading the syllabi a numerous of times. During the reading of the syllabi the meaning of the texts has been interpreted. In the light of Bergström & Boréus the reading of the texts can be looked upon as a search of the explicit in order see the implicit. Looking at central concepts, such as general objectives in the syllabi, has been a way of shedding light on the underlying meaning of the texts.
The observations were taken place in classes in form three. Notes have been taken on what is happening in the classroom, objective notes about the plot and authors reflections. After the observations the notes have been transcribed into documents for further analyze at a later stage of the study. My presence in the classroom did hopefully not affect the results too much, since I tried to make me as invisible as possible in order to get an authentic classroom situation as possible.
The interviews took place in different places. The interview with Christopher took place at his office, while the interview with Ishmael took place in the garden of the guesthouse I
13 stayed at. The questions during the interviews were based on the study of the syllabi and the observations during classes. During the interviews an iPod with a microphone was placed on the table between me and the teacher. Before beginning the interviews I explained for the teachers that the recording was meant for my use only and that I guaranteed them total anonymity. The interviews felt relaxed and were more of conversations rather than a question-answer interview. I did not follow my questions strictly, since some answers I got required follow-up questions. The recordings have been transcribed. After transcribing the interviews, I collected the quotes and topics that fitted to the study, putting them in a separate document.
Ethical considerations
The Swedish research council has set up an amount of ethical principles to follow while researching or making a study. The ethical principles are made to ensure that research is conducted in a legal and ethically correct way. The research council has made up four main requirements: Requirement of information, requirement of approval, requirement of confidentiality and requirement of usage. 20
Looking at requirement of information it means that the researcher needs to inform the participants and informants of the purpose of the study. By telling them what their role in the study is and inform that their participation is voluntary they have chance to cancel their participation. 21 I have introduced my study and its purpose for the informants before starting the research. I also showed them my letters of introduction from International Programme Office and from Faculty of Education (University of Gothenburg), explaining why I was sent to Kenya for doing a Minor Field Study.
The requirement of approval means that people participating in the study owns the right to decide for themselves whether they want to participate or not. If the informants are under 15 years old, the researcher needs the parents’ approval to do the study. 22 In this study the informants did not mind participating in the study. Even though this study did not focus on
20 Vetenskapsrådet, http://www.codex.vr.se/texts/HSFR.pdf 21 Ibid. 22 Ibid. 14 the pupils, I asked for their approval as well. Since the pupils’ age in form three varies between 16-18 years old I did not need the pupils parents consent to do my study.
Requirement of confidentiality means that the information gathered should be as confidential as possible. 23 Before my observations and my interviews I told the informants that the information gathered was confidential, and that everything will be anonymous.
Requirement of usage refers to the fact that the information gathered during studies is for research purposes only. 24 I told the informants, repeatedly, that the information I got from observations and interviews were for my thesis only, and not supposed to be used for other things.
Being abroad making a minor field study at schools needs to be looked upon from different point of views since my presence as a white European male (Mzungo) might affect the results. My presence in field must be questioned. Does my presence, as a teacher training student doing a study for my thesis, affect the teachers in their performance? Are they exaggerating their teaching methods while observed by others? How does my presence affect the pupils? Are they quieter because of a grown up sitting at the back of the classroom? I have tried to downplay my role as a researcher, trying to blend into the classroom without making a big deal out of my participating observations, in order to get an authentic classroom situation as possible.
Disposition
In the first chapter there will be an introduction of this study’s subject giving a short background to religion from an African point of view. It keeps on with the formulation of this study’s purpose and its problem areas. Finally this chapter gives description of the chosen research methods and the procedure, the limitations and selection of the study, the collection of the material and a discussion about ethical considerations due to the requirements set up by the Swedish Research Council.
23 Ibid. 24 Ibid. 15
In the second chapter there will be a description of the theoretical framework of this exam report, based on Basil Bernstein’s Class, Codes and Control . After positioning the theoretical framework there will be an overview of previous research related to the topic of this study. The overview will treat religious education in general, and CRE and IRE in particular. After treating religious education in general the chapter keeps on giving an overview of schooling in Africa. The chapter continues with looking at religion and religiosity in Africa, and ends up with describing different religious expressions in Kenya.
In the third chapter there will be a description of the case study. The contexts of Kibera will be described as well as the chosen school will be described. There will also be a short introduction of religious education in the Kenyan curriculum.
In the fourth chapter the results of this study will be declared, divided between the different parts of the study. The different parts of the study will be treated one by one, starting with the analysis of the syllabi, continuing with the observations and end this chapter by describing the results from the interviews. In the fifth and concluding chapter there will be an analysis and discussion of the results of the study.
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2. Theory and previous research
On curriculum, classification and framing – Using Basil Bernstein in the shaping of theoretical framework
Curriculum Bernstein sees curriculum as an expression for education in different societies. He argues that steering documents as curricula and/or syllabuses define and legitimate the chosen content in each and every subject and defines the chosen way of teaching. Indirectly these steering documents also defines a hierarchic order of the chosen (and not chosen) content; content of more importance are priority in front of other content. 25 Bernstein defines two different types of curricula: collection curriculum and integrated curriculum. A collection curriculum aims for ‘depth’ and ‘discipline’. Depth in the sense of schooling as a strict boundary between the school subjects with a narrow deep-learning rather than a cross- subject education of breadth. The collection curriculum legitimates a disciplined top-down school in the sense of a school where the teacher is seen as high-status persona with maximal control in classroom situations. Compared with the collection curriculum, the integrated curriculum is more of an opposite. In societies with integrated curricula schools target a breadth of knowledge. School subjects are learned in a more cross-boundary way, teaching forms and content can be seen as more of an agreement between the teacher and the pupils. 26 Bernstein says that the basis for the two different types of curricula is influenced by power and control. Power and control is defined by Bernstein as the concepts classification and framing . 27
Classification Classification refers to the relationships between categories. The concept deals boundaries between different discourses, school subjects, teaching methods and so on. A strong classification clearly separates subjects from each other by strong boundaries, while school subjects in a weak classification may be overlapped or integrated in various ways. 28
25 Bernstein, Basil (red.), Class, codes and control. Vol. 3, Towards a theory of educational transmissions , 2nd. rev. ed., Routledge & Kegan Paul, 1977, pp. 79-80 26 Ibid., pp. 80-84 27 Ibid., p. 111 28 Ibid., pp. 88-89 17
Framing Framing determines the structure of education, in example in what form the knowledge is transmitted and received and in the relation between students and teachers. Strong framing means clear and explicit relationships between teacher and pupil; usually hierarchical. The teacher indicates what to read and controls how it is taught. Weak framing symbolizes a less hierarchical and a more relaxed relationship between teachers and students. Students suggest the materials and activities, or present their views in discussions. 29
Previous research
Religious education Looking at religious education in schools in Europe, there are three ways to deal with religion. Either you have: 1. no religious education at all, 2. confessional religious education, or 3. non-confessional religious education. The different ways of relating to whether religion should or should not be involved in teaching are linked to traditions, both social and religious. In some countries, religion has no place in the world of education (France), in other countries pupils are taught into religion (predominantly Roman Catholic countries) while in a third direction pupils are taught objectively about religion (mostly Protestant, secular countries in northern Europe). 30
R. Murray Thomas says that schools around the world may experience different trends, depending on the prevailing social and religious discourses. While schools in northern Europe are in a secular trend, the situation is unchanged in countries such as Pakistan or Saudi Arabia. In Pakistan, it is discussed which direction of Islam that should be taught, while there in Saudi Arabia is discussed whether other religions should have the right to be present in teaching contexts at all within its borders. 31
29 Ibid. 30 Willaime, Jean-Paul, ‘Different Models for Religion and Education in Europe’, in Religion and Education in Europe: developments, contexts and debates , R. Jackson (eds.), Waxmann, Münster, 2007, pp 57-66 31 Thomas, R. Murray, Religion in schools: controversies around the world, Praeger Publishers, Westport, Conn., 2006 18
CRE In a study of teachers in CRE in Nairobi, Jane K. Onsongo finds out that the syllabus expects that teachers use ‘life approach’ in their teaching of CRE. Life approach aims to make the content of CRE more living in the minds of the pupils, referring to their everyday life as Christians. The teachers seem to lack in the skills of using the life approach and their teacher training did not give them adequate preparations the use the life approach while teaching CRE. 32
Looking at sub-Saharan countries in general and Malawi in particular Yonah Hisbon Matemba finds out that even though many African countries south of Sahara are cultural and religious plural, Christianity is preferred in religious education. Hisbon Matemba sees unwillingness among Christian leaders against new approaches to religious education as a subject, a comparative multi-faith religious education. In Malawi, where 80 percent of the people are Christian, the introduction of a subject of comparative religious education has been opposed by churches. Hisbon Matemba argues that despite there are a Christian majority and the curriculum in Malawi is strongly influenced by Christian confession, a multi-faith religious education is necessary in the world of today. The religious multiplicity requires a school subject where the next coming generations are taught into a society where people can respect and understand each other regardless of differences in faith. 33
IRE Jenny Berglund’s Teaching Islam deals with IRE in three Muslim schools in Sweden. Berglund thinks that Muslim schools in general and IRE in particular must be seen as playing an important role in defining Islam in Sweden. Berglund’s findings leads to conclusions that it is not possible at all to speak of IRE in Sweden as a universal subject, looking exactly the same at the schools participating in the study. The schools offer different kinds of IRE, mostly because there is no national syllabus for the confessional IRE. The schools have made up local syllabuses, influenced by the schools’ profile and Islamic tradition. Also teachers in IRE have different approach to the subject due to their own Islamic background (i.e. Sufi, Sunni, Shi’a, Ahmadiyya and so on). 34
32 Onsongo, Jane K., ‘The Life Approach Method in Teaching Christian Religious Education in Secondary Schools’. The Eastern Africa Journal of Humanities & Sciences, vol. 1: 1, 2002 33 Hibson Matemba, Yonah. ‘Religious education in the context of sub-Saharan Africa: the Malawian example’. British Journal of Religious Education , vol. 31: 1, January 2009, pp. 41–51 34 Berglund, Jenny, Teaching Islam: Islamic religious education in Sweden , Waxmann, Münster [u.a.], 2010 19
Jonas Svensson has made a study of the Islamic Religious Education (IRE) in schools in Kisumu, in Kenya's western parts. Religious education is not compulsory in Kenya. Christian Religious Education (CRE) is offered at most schools, while the IRE is available for around 30 percent of the Muslim children in Kenya. IRE in Kenya is intended to provide a basic knowledge of Islam as a religious tradition. Islam teaching involves Islam's history, sources, rites, etc. Teaching is expected to help transform students into "good Muslims", which in the long run makes IRE confessional. 35
IRE was established in the 1970s as a counterpart to the existing CRE. In Kisumu, Where Jonas Svensson does his research, IRE is offered at four secondary schools. IRE as a school subject coexists with other places where Islam is schooled, in example madrasas. IRE is, compared to madrasas, broader in the meaning of offering more than reciting of the Quran or basic knowledge of sources like hadiths. IRE offers Islamic history, different Islamic “sects” and morals (akhlaq). Svensson describes that Islam becomes an object for discussion and reflection during the classes in IRE. Even though the HIV/Aids issue has to be discussed during the IRE, Svensson discovers that many of the IRE-teachers don’t speak about it because they think that it’s still a too sensitive topic. 36
Jonas Svensson states that teachers in religious education, whether it is in CRE or IRE, needs to make decisions about what to teach within the subject, and how it should be taught. During his studies at schools in Kisumu he finds out that approximately 60 percent of the IRE-teachers in Kisumu had teacher training at university level, which brings light to the fact that there is a lack of educated IRE-teachers in Kenya. Looking at the educational choices teachers in IRE stands in front of in Kenya, Svensson argues that the final exams (and the rating of schools due to the results) forces teachers to cover the content of the syllabus, giving little room for flexibility or interesting detours. Teachers in IRE feels stressed since their role requires both the way of schooling the pupils into Islam, turning them into good Muslims, as well as giving them the opportunity to pass the national exams with high grades. Madrasas are seen as a compliment to IRE, but lots of the pupils do not attend madrasa education at all. Many teachers in Svenssons study experiences difficulties in schooling the pupils into Islam since many lacks in reciting Quran, and recitation is not a
35 Svensson, Jonas. ‘Have you all got your copy of the Qur’an? Rationalisation, ritual and the role of God's word in a Kenyan Islamic educational setting’, Tidsskrift for Islamforskning , vol. 1, October 2006, pp. 1-27 36 Svensson, Jonas, ‘HIV/AIDS and Islamic religious education in Kisumu, Kenya’, International Journal of Qualitative Studies on Health and Well-being , vol. 2007: 2, 2007, pp 179-192 20 part of the syllabus. Conclusions Svensson makes points towards IRE as a subject where teachers are stressed and forced to teach about rather than into Islam due to the frames that the syllabus forms and the need of fulfilling it before final exams. 37
Schooling in Africa In his study of learning systems in African context, Holger Daun finds four different kinds of learning systems in Sub-Saharan Africa: indigenous learning systems, Quran learning systems, Arabic learning systems and Western learning systems 38 . The first two are unofficial to the extent that indigenous learning aims to learn the children household work, the Quran learning systems are focused on teach the kids to recite the Quran and important rites within Islam (Madrasa). The Arabic and Western learning systems are more seen as (official) schools influenced by either Arabic or Western culture. During case studies in villages in Senegal Daun finds out that culture as well as socioeconomic situation affects the choices of learning system. While the boys’ location in the different kinds of learning systems often depends on their father’s occupation the girls attendance in whatever kind of learning system possible did not make that much sense, since they were expected to, whatever their socioeconomic background they came from, provide for the household and reproduce the labor force. Daun sees tendencies that many girls do not participate in higher education (secondary level and higher) since they often are trained for a future as housewives. 39
1990 a meeting was held in Thailand due to the World Declaration on Education for All. Birgit Brock-Utne has looked at how the spirit of this meeting, education for all, just became an elusive dream in Africa because of external policies. Brock-Utne criticizes a number of things that have made education for all an inapproachable dream: World Bank policies, impacts of neo-colonialism and cultural imperialism in language policies in African schools, the globalizations negative impact on Africanisation in higher education. During her book Brock-Utne keeps on asking “Yes, but whose Education for All is it?” since the education systems in African countries are depending on external factors. The structural adjustments
37 Svensson, 'Divisions, diversity and educational directives: IRE teachers' didactic choices in Kisumu, Kenya' 38 Arabic and Western learning systems in Sub-Saharan Africa are products and a residue of the cultural influence that both Arab Empire and Colonial powers had on Sub-Saharan Africa. 39 Daun, Holger, Childhood learning and adult life: the functions of indigenous, Islamic and western education in an African context , Institute of International Education, Univ. [distributor.], Diss. Stockholm : Univ., Stockholm, 1992 21 programs initiated by the World Bank and International Monetary Fund (IMF) forces countries with high national debt to limit and cut governmental spending, and the downsizing affects education and other social services. The introducing of school fees complicates the situation for poor people to send their children to school. Brock-Utne criticizes foreign aid and African elites trained in the West leads to an (un)consciously re- colonization of the African mind. Brock-Utne continues to question curriculum, used textbooks and language of instruction since they are pointing towards West rather than providing an education that respects African knowledge and culture. Brock-Utne concludes that Education for All for certain was a good thought, but without giving relevant strategies and possibilities for each country to fulfill the goals it tends to be more “Schooling for Some” rather than “Education for All”. 40
Pointing at the problem of the external factors that affects education systems in Africa from elementary level to higher education Brock-Utne quotes a television interview with a woman from Uganda, sent on Norwegian television in August 1995: We Africans need to come back to ourselves as a people. It is only the African who knows best how he can describe and manipulate his circumstances, his environment. The real thing has to start from here. The questions must be asked here. You can help us ask the question if you like, but the answers are here. In Africa. 41 Birgit Brock-Utne keeps on with the discussion about impacts of globalization, looking at the language of instruction in African countries. Since many countries still have their former colonial languages as language of instruction the school system and the pay offs: increased knowledge among the people and greater amounts of higher educated population – stagnates. Many pupils are not able to use English fluently, and therefore questions must be raised whether the pupils understand what is taught or not. Brock-Utne continues with stating that Africa will never be able to develop unless there is a change towards the use of indigenous languages in schools. 42 Ali Mazrui agrees with Brock-Utne when he wonders if Africa will ever take off from its debt and develop when the countries still can be seen as hostages to the language of their former imperial masters. 43
40 Brock-Utne, Whose Education for All? The Recolonization of the African Mind 41 Brock-Utne, Birgit, ‘Reliability and validity in qualitative research within education in Africa’. International Review of Education , vol. 42: 6, 1996, p. 607 42 Brock-Utne, Birgit, Language, democracy and education in Africa , Nordic Africa Institute (Nordiska Afrikainstitutet), Uppsala, 2002 43 Mazrui, Ali, ‘Perspective: The Muse of Modernity and the Quest for Development’, in The Muse of Modernity: Essays on Culture as Development in Africa , Altbach, Philip and Hassan, Salah (eds.), Africa World Press, Trentin NJ, 1996, p. 3 22
Religion in Africa As mentioned in the introduction, there are researchers arguing that it is impossible to separate the African from his/her religion since the religion in Africa permeates all parts of the life. Both Mbiti 44 and Peek & Yankah 45 think that where the African is, religion is. Walter E.A. van Beek and Thomas Blakely ask the question: what is so special about African religion? 46 Before answering the question what is special with African religion the authors questioning the usage of the term ‘African religion’. Since Africa is a big continent with a myriad of countries, cultures, religions and tribes the generalization of ‘African religion’ as well as speaking of Africans as one people might be problematic. Though looking at the ‘African of African religions’ van Beek and Blakely states that there are two characteristics shared by religions in Africa: flexibility and variability. The Africans are flexible in the way of interact for example family rites (ancestors), magic and belief in spirits with their (dominantly) Christian or Muslim faith. Africans are various in the way of acting when a constant give and take among and between various religions, African religions calls for adaptability and plurality which might have made the spread of Christianity and Islam easier. 47 Conclusions made by the authors, according to their question, are that the special thing about African religions is that Africans are translators, refitting incoming religious expression and influences to make them compatible with the cultural context. 48 The researchers looking upon religiosity among Africans and religion in Africa finds that religion plays an important role in the life of Africans, but do not claim that Africans are more religious than people all over the world or that religion plays a greater role in the everyday life of Africans’ compared to people in other parts of the globe.
44 Mbiti 45 Peek & Yankah 46 Blakely, Thomas D. (red.), Religion in Africa: experience & expression , Currey, London, 1994, p. 1 47 Ibid., pp. 15-16 48 Ibid., p. 18 23
3. Religious education in Nairobi – a case study
The Kenyan school system
Kenya’s first independent school system was introduced by British colonists, and inspired by the British education system. After the independence from the British wealth on December 12 1963, changes in the school system were introduced in order to reflect Kenya’s sovereignty. The current educational structure in Kenya (introduced 1985) is a 8-4- 4 system; starting with eight years of primary education, continuing with four years of secondary education and ends with four years of university education. 49
Due to the MDG (Millennium Development Goal) of education, the Kenyan government abolished school fees for primary education in January 2003. The abolition of the school fees led to a massive enrolment to the primary schools which numbers of students grew from around 6 million students in the year of 2000 to around 7.4 million in 2004. Despite the massive enrolment, there are still millions of school-aged children which remain outside of the school system. Most of these children live under poor conditions in rural areas with scarce population or belongs to nomadic tribes. 50
Of those approximately 700.000 students 51 who takes the final national exams and get the KCPE (Kenya Certificate of Primary Education) only 47% proceeds to the secondary education, mostly because of the inability of paying the school fee. Out of the students who enter the secondary education, twelve percent proceeds to higher levels at public universities. 52
The rising number of students in the Kenyan school system has led to increasing workload for teachers in Kenya and scarcity of teachers on both primary and secondary level. 53 In 2004 the pupil-teacher ratio in Kenyan secondary schools was 32:1 54 .
49 Government of Kenya: http://www.information.go.ke/index.php?option=com_content&task=view&id=57&Itemid=183 50 Fleshman, Michael, ‘Giant step for Kenya’s schools – Progress for both boys and girls towards Millenium education goal’. Africa Renewal , vol. 19: 2, April 2005, pp. 10-11 + 14 51 The Kenya National Examinations Council: 2009 KCPE Examination Release Statistics 52 Unesco International Bureau of Education: http://www.ibe.unesco.org/International/ICE47/English/Natreps/reports/kenya.pdf 53 Ibid. 24
After the independence 1963 the government nationalized all the schools, and prevented them from being centers of religious propaganda. In 1964 the Kenyan government set up a commission whose task was to look upon and recommend ways of improving Muslim education. The findings showed that an Islamic teaching in the public schools was poorly organized compared to its counterpart CRE, and that a change was needed. The Ministry of Education worked during a few years time with the creation of an Islamic Religious Education, and the subject was introduced in a Kenyan secondary school 1971. 55
Teaching Religious Education
Teaching Religious Education in Kenya requires that the teachers have taken, and passed, courses in comparative religions during their years at the teacher training programme. The teacher training students must have taken either CRE or IRE and passed the exams in secondary school. Teachers in Religious education often combine the subject with business studies, geography or history. 56
The lack of teachers in IRE is based on a few reasons. There is a lack of universities offering the opportunity of taking the certificate for teaching Religious Education (according to the interviewed teacher there are only two universities in Kenya giving that opportunity), and a vast majority of the students taking the courses are focusing on becoming teachers in CRE, which leads to low numbers of trained and certificated IRE-teachers. 57
The lack of certificated IRE-teachers has lead to a situation where schools have to choose between not offering IRE, using Christians as IRE-teachers (even though many Muslim parents opposes that their children are being taught by non-Muslims) or hiring non- certificated teachers. 58
54 Unesco International Bureau of Education: http://www.ibe.unesco.org/fileadmin/user_upload/archive/Countries/WDE/2006/SUB- SAHARAN_AFRICA/Kenya/Kenya.htm 55 Oded, Arye, Islam and politics in Kenya , L. Rienner, Boulder, 2000, p. 97 56 Interview with Ishmael 2010-12-17 57 Ibid. 58 Ibid. 25
Describing the context – the slums of Kibera
Kibera is a large slum area in Nairobi. According to different sources the population in Kibera is somewhere between 200.000 and 1.000.000 people. Kibera is often referred to as one of the biggest slum areas in Africa. Kibera has been a subject for slum-upgrading programmes, made by both the Kenyan government, NGO:s and UN-Habitat (which headquarter is located in Nairobi). 59
Walking in Kibera gives a good view of the life in slums. There are lots of people all over the place, and the amount of children is high. The ground is often covered with refuse and rubbish and the stream called Kibera River is heavily polluted. Looking at the surface, without intentions to deepen the understanding of life in Kibera, it might look like a hell on earth. 60 By speaking to people in Kibera and getting to know the context there might be a change of view. There are no doubts that Kibera has its problems, but it also has its opportunities. Using the cliché “all to win, nothing to lose” gives a good description of the reality of “Kiberans” and might motivate pupils to perform well in school.
School profile
The participating school is both a primary and a secondary school divided into two different blocks. The school lies in the outskirts of the Kiberaslums not far from one of the main roads in the slum. The classrooms are worn, which might be seen as a common sight at schools in the slum.
The school works with learner centered pedagogy and also focus on helping ‘slow-learners’ and pupils with special needs in some of the school subjects, in example math. The classes have around 30-35 pupils. During classes in Religious Education the classes are divided based on the choices of subject the pupils made. Since the class in form three is split in half (the amount of pupils in CRE and IRE is almost the same) there are approximately 15-20 pupils during classes in religious education.
59 Wikipedia: http://en.wikipedia.org/wiki/Kibera 60 Field trip march 2009; Field study fall 2010. 26
Religious education in the Kenyan Curriculum
Religious education in Kenya is not a mandatory subject in secondary school, the pupils can choose among Christian, Islamic and Hindu Religious Education. Many students attend classes in religious education with the opinion that it is an easy ‘boost-subject’ giving them higher grade. 61
Looking at the curriculum for the secondary schools the Kenya Institute of Education has set up a list of national goal of education. Two of the goals can be connected to religion and religious education. Goal 4 aims to “promote sound moral and religious values” 62 . The purpose of this goal is to provide for development of attitudes, knowledge and skills that enhance achievements of moral values, helping the Kenyan children to grow up into good Kenyans with self-discipline, self-reliance and a feeling of integration in society. Goal 6 aims to “promote respect for and development of Kenya’s rich and varied cultures” 63 . This goal’s purpose is to inspire the pupils to build up an understanding of the past and the present cultures within the borders of Kenya, and their valid place in the contemporary society. Having the traditional values in mind the pupils should be given the possibility to develop an ability to blend them with the ongoing changes in cultural (and religious) requirements in the building of a modern Kenyan state.
Secondary education also has specific objectives, giving the learner opportunities to (among other objectives) “promote harmonious co-existence among people of Kenya” and “develop mentally, socially, morally, physically and spiritually” 64
61 Svensson, 'Divisions, diversity and educational directives: IRE teachers' didactic choices in Kisumu, Kenya', p. 250; Interview with CRE-teacher; Interview with IRE-teacher 62 Republic of Kenya, Ministry of Education, Science and Technology. Secondary Education Syllabus Volume Three , 2002, p. VII 63 Ibid. 64 Ibid., p. VIII 27
4. Results
Reading the expected – syllabuses as government policy implementation
With mission to shape good Christians – CRE syllabus
The syllabus in Christian Religious Education aims to create awareness in the pupils’ life and relationship with God as revealed in Jesus Christ, in the developing society in which they are members of. To cover the areas of the Bible, African Religious Heritage and Contemporary Christian Living the teachers are suggested to adopt a thematic approach. The pupils are supposed to critically analyze the areas of the subject in order to discover how they affect the everyday life for a Christian in Kenya. While teaching about Jesus Christ, the gospel of St. Luke is chosen with the argument that it has a more chronological account of the life of Jesus Christ compared to the other gospels. CRE seeks to develop a positive attitude towards God, the self, others and the environment in which the learner lives. Since attitudes are subjective it might be hard to examine it by paper and pencil tests, leaving teachers with the choice of examine pupils partly through observations. 65
At the end of the course in CRE the pupils should be able to i.e. appreciate and respect their own and other people’s cultural and Christian beliefs. The pupils should also be able to acquire basic principles of Christian living and develop sense of respect for themselves and respect for others. 66
CRE is a progressive subject, starting with reading the Bible, continuing with the basics of Christianity and its presence in Africa during the lower forms, in order to make sure that the pupils assimilated the knowledge when they speak of Contemporary Christian living and the effects on their everyday lives.
Looking at CRE:s hidden agenda proves that it is a confessional subject. Its primary purpose is to shape good and functional Christians. The subject is a tool for implementing, from the government’s point of view, ‘right’ moral and values. Taking the discussion of
65 Ibid., p. 73 66 Ibid., p. 74 28 responsible/irresponsible sexual behavior as an example it gives proof on what the government (and churches) define as correct sexual behavior, and what is not. According to the syllabus in CRE relationships should be between men and women, and therefore defines homosexuality as something unacceptable. The syllabus does not define what responsible sexual behavior is (more than man-woman), but has a list of what is irresponsible. Incest, rape, fornication, adultery, homosexuality and prostitution are seen as irresponsible sexual behavior. The syllabus also offers a list of the effects caused by irresponsible sexual behavior: HIV/Aids, STI’s (STDs), abortion, divorce, separation, death, street children, unplanned pregnancies, school drop outs and psychological problems (depression, self pity, withdrawal, aggressiveness, violence and stress). 67
In the name of Allah the most gracious most merciful – IRE syllabus
IRE in secondary school aims for exposing the pupils to fundamental principles and teachings of Islam. The syllabus mentions Islam as more than just a religion, Islam must be seen as a way of life. The syllabus consist eight main areas of study in IRE: Quran, Hadith, Devotional Acts, Pillars of Iman (faith), Akhlaq 68 (morals), Muamalat 69 (relationship), History of Islam and Muslim Scholars. Islamic religious education in secondary school is based on what is taught in the primary school, and the subject has a spiral approach since the main areas are treated in each and every form. The syllabus calls for the teachers to make the subject interesting for the pupils, for instance by applying a life approach in the teaching in order to exemplify how Islam affects their everyday life. The teaching of Islam are related to issues like HIV/Aids, gender, child abuse, child labor and neglect, drugs and substance abuse, integrity and environmental concerns. Overall IRE aims to make the pupils peaceful with the creator, themselves, others and the environment – in other words: good Muslims. 70
By the end of the IRE-syllabus in secondary schools the pupils should (among other objectives) be able to “appreciate and observe the fundamental beliefs and practices of
67 Ibid., pp. 88-89 68 According to Encyclopaedia of Islam , Akhlaq means ethics. In the syllabus Akhlaq is used while speaking of morals. Encyclopaedia of Islam vol. 1, p. 325 69 According to Encyclopaedia of Islam , Muamalat is seen as a part of fikh (Islamic jurisprudence) and it means that it ‘preside over the relations of men among themselves’. In the syllabus Muamalat refers to relationship in general. Encyclopedia of Islam vol. 7, p. 255 70 Ibid., p. 95 29
Islam”, “discharge his/her role and responsibility effectively as Allah’s vicegerent on earth”, “develop respect for and foster harmonious co-existence with other people through tolerance”. 71
The primary purpose with IRE is to foster good Muslims 72 . Even though it is seen as a counterpart to CRE 73 there are differences in the design if the syllabus, differing in approach to various issues. Looking at the example of sexuality, IRE does not at all treat what is and what is not responsible sexual behavior. The syllabus does mention HIV/Aids and STI’s, but not what causes it leaving the sex-issue untreated. 74 Not treating the issue of sexuality in the latter forms of secondary school, when the pupils are on the doorstep to adulthood shaping themselves in so many ways, sexuality included, the excluding of it in IRE might be seen as an expression of taboo.
Looking at the non-said underlying message of the syllabus, its hidden agenda, it shows that IRE is a confessional subject. Using the spiral approach to pedagogy, going through the main areas of the syllabus every year gives opportunity for the pupils to improve their knowledge about Islam, and might also foster them into good Muslims.
71 Ibid., p. 96 72 See Svensson ‘Have you all got your copy of the Qur’an? Rationalisation, ritual and the role of God's word in a Kenyan Islamic educational setting’ and Svensson, 'Divisions, diversity and educational directives: IRE teachers' didactic choices in Kisumu, Kenya' 73 See Svensson ‘HIV/AIDS and Islamic religious education in Kisumu, Kenya’ 74 Republic of Kenya, Ministry of Education, Science and Technology, p. 112 30
Observing what is done – religious education in practice
CRE The classroom where the lessons in CRE takes place in is worn. The benches are torn due to many years of use. There is no electricity in the classroom which makes it a bit dark. The walls are thin, and the sound from neighboring classrooms sometimes interrupts the lessons. The pupils are sitting in the front of the classroom.
Looking at the classroom situation the amount of pupils during the first observed lesson is 15, nine girls and six boys. The pupils seem a bit shy, and speak quietly when answering questions. During this first observed lesson in the CRE-teacher Christopher spoke of Life skills. He divided the Life skills into: 1. Critical thinking, 2. Decision making and 3. Creative thinking. He also wrote a few concepts at the black board: Honesty, Justice, Persistence and Responsibility. Christopher defines Life skills as follows: “Attributes that enable us to respond and behave positively when responding to challenges that we encounter in our daily lives”. When he speaks about decision making he cries out “You should fight problems, not going back to the Jurassic age” and “take decision, to follow Jesus”. When he tries to discuss critical and creative thinking he uses the phrase “Think, think, think before you do, do, do!”. The lesson ends up with the teacher implying the importance of the youths not having boy- or girlfriends before the education is done and definitely not having irresponsible sex. Christopher used lecturing as teaching method as well as asking lots of questions to the pupils, making sure they were getting the plot. His task is to foster the pupils in to a “right” way of thinking, or maybe to foster a common (Christian) sense and it is subsidized by the syllabus. 75
The second lesson as an observer during CRE also treats life skills. During this lesson the students seem more active than the earlier observed lesson. There are ten girls and six boys participating. Christopher tries to get the students active by asking lots of questions. He also tries to visualize the life skill “self-esteem” in order to build up a ground for further understanding. As the lesson goes by Christopher says, over and over again, how important it is for the youth to grow self-esteem. Maybe are the quiet boys silent because they do not really understand English as good as other students in the class? While speaking of sex, it
75 CRE 2010-09-28 31 seems like it is a necessity of discussing it now (growing desire?). Christopher only speaks of girls’ part of sex, without questioning the boys’ participation. In more than one way he speaks of sex without speaking of boys’ responsibility at all. 76
During the third lesson Christopher tries to activate the pupils with asking questions. There are thirteen students, seven girls and six boys. The students are really active, discussing among each other and answers the teacher’s questions. In the middle of the lesson Christopher suddenly runs out from the classroom and starts yelling at some students who passed by the door laughing out loud. The plot of the lesson is “Male/female relationship in traditional African society”. He writes the following concepts at the black board: age, taboo, kinship and customs, as a way to define what is affecting the male/female relationship (and sex). While speaking of circumcision he condemns it – but does not want to insult tribes that practice it, in order to act in a political correct way. Christopher tries to lecture the way of righteous sexual behavior, but he also tries to strengthen the girls’ self esteem by telling them of their rights as women. As a way of strengthen their role he says that also women got a sexuality, and that it might earn the same status as men’s. He problematizes it by asking “Girls are not attracted to boys?” and answering by saying “well, boys and girls, it takes two to tango”. Christopher alternates between lecturing and discussion when speaking of today’s subject. In the end of the lesson he reconnects to the plot and makes himself sure that the pupils have understand and assimilated the content by asking questions. 77
During the fourth lesson Christopher speaks of male/female relationship (in Christianity). There are seventeen pupils, ten girls and seven boys, and one of them comes 30 minutes late. Christopher is irritated because of the students who have a hard time to sit still and be quiet; instead they run around and whisper to each other. He forgot to turn off the sound of his cell phone, and when someone calls him he runs out and answers. Speaking of the plot of the lesson he says that there should be equality between the sexes and that a marriage purpose is to benefit together through mutual companionship. The pupils do not feel that there is equality between the sexes and Christopher problematizes it and says that “a woman shouldn’t have to live in a relationship where repression is!”. He continues asking “if you get beaten, will you stay?”, which starts a discussion among the students. Speaking of sexual intimacy, Christopher says that in Christianity it is only allowed between men and women.
76 CRE 2010-09-29 77 CRE 2010-10-05 32
While speaking of adultery as something forbidden he refers to the Bible. He ends up by saying that relationships should be governed by love, respect, self-control and self- discipline. He uses questions all the time to make himself sure that the pupils have understood the plot: “To do what? To do what? To do what?”. He uses dilemma as a way for the students to make up their own opinion. 78
The fifth lesson deals with Christian teachings on responsible sexual behavior. There are 19 pupils participating, eleven girls and eight boys. Some of the pupils seem to be restless since they have a hard time sitting down and avoid speaking with their neighboring classmates. Christopher defines a responsible sexual behavior as: responsibility against each other, healthy sexual relationship between men and women, avoiding talking in sexual and seductive ways since “such talk leads to something”. He suggests ways to ensure responsible sexual behavior: avoid social functions such as discos, “wait for the right time!”, seek guidance from Christian leaders, study the bible and what is said about sex and finally pray for God’s guidance. He says that “boys and girls should be friends – but there must be limits!” and keeps on with “friends with benefits, do you know what that means?” in order to problematize it. Christopher also treats the issue with pornography, saying that every boy uses it, even though it is illegal. He says that the youths should avoid consuming pornographic magazines, movies and music, but he realizes that there is nothing he can do to stop it: “I know as a teacher that we are losing the battle against it!” He keeps on asking the pupils questions in order to make sure that they get the plot. 79
IRE The classroom is the same as the one where CRE takes place. The difference compared to CRE is that the pupils are spread in the classroom.
Entering the classroom the first time when attending classes in IRE Ishmael introduces me. There are only girls attending this lesson since the boys are sent home. There is an amount of thirteen girls in the classroom. Some of the girls seem to have problem focusing since they just stirs down at their benches, and a very few of them even lies down at the benches. When all of the students are gathered Ishmael shows his worship towards Allah and
78 CRE 2010-10-19 79 CRE 2010-10-21 33
Muhammad by saying “Al-hamdu lillahi rabbil 'alamin. Rasul Allah Salallahu 'Alaihi Wasallam” (All praise and thanks be to Allah, the Lord of existence. Peace be upon prophet Muhammad). Ishmael begins with repetition from last lesson, where they discussed the Muslim rules of food. After repeating and discussing the food rules for a while he keeps on with the concept “Slandering”. Ishmael compares slandering with backbiting, and he also explains the importance of apologies if one have used slandering (or backbiting) on another. “Ask for apologize, otherwise Allah will not forgive you!”. Ishmael uses lecturing, reading from the book, and quotations from Quran and Hadiths while speaking on Muslim rules of food, and slandering. When speaking of food rules he says that “you cannot question the eating rules in Islam!”. 80
During the second lesson the plot was about the Islamic manners on eating and drinking. Still there are only thirteen girls in the class; the boys have not yet been allowed to come back to the school. Even though the girls look tired, they are pretty active and ask lots of question about the plot. While speaking of the eating manners Ishmael says that Muslims must eat with a purpose, the food must be lawful (halal), the Muslim must clean him-/herself before and after eating, and excessive eating is forbidden. He exemplifies the eating manners by saying that the pupils must “eat to live, but don’t live for eating!”. Drinking must be done with a purpose, and not too much, just in small amounts. Ishmael often refers to the Quran and Hadiths. Eating with purpose prevents diseases. Ishmael is very keen of implementing a righteous living. 81
During the third lesson Ishmael has a cold, so he asks the pupils to be calm and have patience with his trouble of speaking loud. There are 15 pupils, thirteen girls and two boys. The pupils look tired and the girls seem to have problem to focus, talking to each other instead of listening to the teacher. There is lots of sound from the neighboring classroom where a teacher screams repeatedly. While the girls answer the questions without being given the word the boys are raising their hands, waiting for their chance to speak. The lesson’s plot is Islamic manners on sleeping. The content that he discuss is that the pupils are supposed to sleep on their right side, and that they should not sleep naked. Ishmael
80 IRE 2010-09-30a 81 IRE 2010-09-30b 34 mostly refers to the holy scripts, and it gives the pupils a chance to actually see that the content can be traced back to the scripts. Ishmael tries to implement a religious standard. 82
During the fourth lesson the plot is Islamic manners on dressing. There are thirteen pupils, eleven girls and two boys. The lesson is interrupted a few times when other students enter the classroom in order to pick books they have forgotten to bring to their lessons. There are differences in the pupils’ activity; most of them are very active while a few almost sleep. He states that the pupils should choose the ‘middle way’ with clothes and dress themselves appropriately, since Allah does not like the extravagant. He keeps on telling them that it is not allowed for men to put on women clothes, and the opposite. While speaking of niqab he says that, even if some scholars say it, niqab is not compulsory. Ishmael says that niqab of course is a part of Islam, and that it should not be banned as it has been in some European countries. 83
On the fifth lesson Ishmael starts with repetition and keeps on answering questions from the pupils about the overall plot of the lesson: muammalat (relationship). There are 17 pupils, and three of them boys. The day is very hot, which makes the pupils sleepy; one of the girls are even caught sleeping. He speaks of muammalat in general, but focus on the teachings of mirath 84 (inheritance). The purpose of mirath is to block social injustice and ensures the survival of heirs, splitting up the estate in a fair way. Ishmael thinks that mirath is difficult and complex, and therefore it is misused. He also speaks about the teaching on wasiyya 85 (will). There is a discussion about the women’s right of inheritance. Ishmael problematizes the issue of women’s right of inheritance since many women lose stuff when their husbands die because of other people’s claim of inheritance. 86
82 IRE 2010-10-06 83 IRE 2010-10-12 84 According to Encyclopaedia of Islam , mirath means inheritance; the heir. Encyclopaedia of Islam, vol. 7, p. 106 85 According to Encyclopaedia of Islam , wasiyya means bequest, last will and testament. Encyclopaedia of Islam, vol. 11, p. 171 86 IRE 2010-10-21 35
Interviewing the teachers
CRE-teacher 87 Christopher sees his subject as a subject not taken seriously, since it is looked on as a very easy subject. But he does not share the opinion that CRE is an easy subject. He explains that since Kenya is a country with many religions, and the teachers therefore have restrictions in what the can and cannot say, in order to not infringe people’s right to express their own faith. Here in our country, teachers feel restricted because we are limited to what we can and cannot say. Kenya is made up of many religions and as a teacher you need to be careful not to infringing people’s right worship or attack any religion…Just be impersonal. I’m not supposed to bring in my religious view in the subject. Many think that CRE is supposed to be taught by pastors. I’ve teaching CRE for seven years; the first thing I’ve noticed was that CRE was seen as a very easy subject. If a teacher wants an ‘easy subject’ they choose CRE, it is not taken seriously. 88
Christopher thinks that he is supposed to teach the pupils about Christianity rather than into Christianity. He does not think he has the mandate of teaching into the religion since he is not a pastor or a priest. Other reasons for not teach the pupils into the religion is that there are Muslim children taking classes in CRE, and he thinks it is important to not exclude them by saying ‘we believe’ when a more preferable way is to say ‘Christians believe’. I think I’m supposed to teach about religions, not religion, to give the pupils good knowledge in what people believe. Many CRE-teachers says ‘we believe’, but I rather use ‘Christians believe’ since we’re having Muslim children in the CRE-class. By saying ‘we believe’ we’re excluding those children. So it should be about religion, not in to religion. 89
While reflecting on his role as a CRE-teacher he believes that he is there to avail the Christian moral teachings. He believes that if CRE (as well as IRE) is taught well, it can bring out good moral aspects of society.
When answering the question the subject’s purpose of teaching the pupils to be good Christians he says that all subjects, not only CRE, are meant to bring moral values into the teaching. All the subjects in all stages during schooling pupils have to participate in fostering the pupils into good persons.
87 Interview with Christopher (CRE-teacher) 2010-10-15 88 Ibid. 89 Ibid. 36
Speaking of his personal wish with CRE he says that the primary purpose and his highest wish is that the students pass the subject, preferably with good grades. Secondly he wishes that the students benefit from the subject and that they appreciate the content, and maybe learns one or two things from it so that they at the end of the day can leave the school as better people.
Speaking of teaching methods Christopher cries out that he hates lecturing, but due to the lack of time he is forced using it. He does not see lecturing as a helpful teaching method in CRE; it does not achieve much in understanding from the learners. If it was not for the lacking time he would rather have used discovering methods, group work, discussions and problem solving methods. Personally I hate lecturing. I wish I had more time, because I like discovery methods. I believe that lecturing should be done less, it’s not helpful, it’s faster but you don’t achieve much in terms of understanding from learners. I believe that if you can have group work, discussions, question and answer sessions, problem solving methods, that one I believe is much better than lecturing. 90
He keeps on saying that the lack of time has lots of negative impacts on the teaching. One disastrous effect is that the massive content and the teaching methods needed to have time enough to cover the syllabus do not take notice of pupils with learning differences. He personally thinks that CRE must be changed so that it can be attemptable for both slow and quick learners.
When asking if he feels that CRE is priority for the pupils, he answers that it is not. The pupils take CRE as a booster subject. It is seen as an easy subject to pass and therefore the students take CRE to get sure they get a good grade.
When it comes to questioning the content he says that the questioning is always there, whenever talking about controversial topics there is debate among the pupils. The pupils look at the content critically and often debate whether it is right or wrong.
When discussing the bible’s role in the teaching Christopher says that he thinks that it has a central role, since it is the basis for Christianity, but that the role is beginning to reduce. New content have gained ground, but topics such as life experiences and relevance of
90 Ibid. 37
Christianity in modern days demands knowledge of the bible. “When we’re looking at events when speaking of prophets we ask ourselves: ‘what can we learn from this event?’. To bring something of the past into modernity. I appreciate the development of this subject, compared to when I went to school, when there was the Bible only.”
When asking if the pupils remember the content from the earlier forms or if they are just studying for passing the tests he seems dejected. He says that they need to repeat what they have learned, and that they probably just want to pass the test, not learning for life.
When speaking of religion in general and if they are speaking of other religions he says that they do speak about Islam and Judaism, Islam because of the Muslim kids taking CRE, and Judaism because of the Old Testament.
IRE-teacher 91 Ishmael sees his subject as a very important one. He has no problem with it having a confessional purpose, and says that if a student follows it well he or she will end up as a really useful person in the society. He sees that IRE is an important subject for both religious purpose and for general purposes, in example making up a common sense.
Ishmael agrees with the idea that IRE gives the pupils opportunity to become good Muslims, but it depends on the student’s view. If the students appreciate the content they can definitely become good Muslims if they want, but since most of them takes IRE as a subject as any other and leaves it there they do not benefit from it. Many of them just takes it as a subject and leave it there, they don’t benefit much from it. There are few who benefit from it. If the students appreciate the content, they can definitely become good Muslims if they want. 92
Answering if he believes that IRE is priority for the students Ishmael says that IRE is taken as a booster subject, since they think it is an easy one to pass. So mostly the students take it based on other grounds than religious.
91 Interview with Ishmael (IRE-teacher) 2010-10-16 92 Ibid. 38
When reflecting over the role of being teacher in IRE, and the most important purpose of the subject, he says that in first hand he is expected to deliver it as a subject, making the students get the concepts and pass the exams. He keeps on mentioning the fact that there is a shortage of IRE-teachers in Kenya, and that IRE-teachers in some schools are non-Muslim. He thinks that the teachers should have at least an extensive knowledge of Islam, whether the teacher is Muslim or not. What’s expected from me is to deliver it as a subject to them, make the students get the concepts, and pass the exams, that’s the purpose. As I go into the details of the subject there are many issues there to discuss…Many teachers just rely on the books, and don’t tend to expand much. Since we have a shortage of IRE-teachers in Kenya you’ll find that IRE in some schools is taught by non-Muslim teachers. As an IRE- teacher, if I only base on whatever is in the syllabus they will not benefit much from the subject. So you need to have at least an extensive knowledge of Islam. 93
While looking at his personal wish with the subject Ishmael says that he wants his students to benefit from the subject, but what he expects is unfortunately not what he sees. At least he makes his best to make sure that the students really benefit from whatever he is giving them. He feels a bit sorrow and admits that his ambitions are fading, and that he loses a bit of hope when he sees how the students approach the subject. He can, for example, only see one of his students in IRE that really takes the subject seriously and it demoralizes him a bit. My personal purpose is to make the students benefit from the subject. Unfortunately what I expect is not what I see. But at least I do my best to make sure that they really benefit from whatever I’m giving them. My ambitions are now fading, compared to when I was new, I’m beginning to lose a bit of hope, so whatever expected is not what I see from the students. For example, there is only one student in this school that really shows that she is taken this subject seriously. In fact it actually demoralizes me a bit. 94
When I ask him if he believes that the lacking interest from the students might be an effect of too less time Ishmael says that more time would be good, but would probably not solve the problem. He tries to at least catch the most important things that the students have to learn, and despite the lacking time he tries to focus on how to do the subject as good as possible.
When discussing if the students are learning for life or just for passing the tests he says that it is a big issue. The students seem to learn for the exams, and for the exams only, therefore they would not benefit from IRE. He has seen students throwing their IRE-books immediately after completing the final exams. An effect of not learning for life is that the
93 Ibid. 94 Ibid. 39 content from earlier forms needs to be repeated. Ishmael can also see tendencies on dropping results among the students after form two, and he feels embarrassed as a teacher when the results are dropping, feeling that he failed with his mission.
Answering the question which teaching method he thinks is beneficial in IRE he says that he is forced to use lecturing because the lack of time, but that he prefer other student-centered teaching methods. He believes that discussions are a good way of making the student benefit from the subject, as well as reciting the Quran. The reciting requires that everyone brings their copy of the Quran, but the problem is that only a very few of his students actually bring their copy.
While discussing the questioning of the IRE and Islam in general Ishmael sees a big learning potential in the questioning, since they often use the Quran or Hadiths to meet the questioning. Unfortunately questioning requires much time, and he sometimes has to limit it since he is forced to cover the syllabus. He says that going into details is good, but that the time is always against them.
Ishmael does not speak much about other religions in IRE, more than mentioning Christians and Jews as ‘people of the book’. He thinks it is okay to only speak about one religion at this level, since it might confuse the students if speaking of other religions. He admits that he mentions other religions very briefly when treating religious tolerance, especially when talking on Islamic teachings on relations with other people; peaceful co-existence, general values and no discrimination.
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5. Analysis and discussion
This chapter will start with analyzing and discussing the results from the problem areas, and then continuing with a general discussion, keep on with conclusions and finally end up with an outlook and suggestions for further studies.
How is the Kenyan curriculum and syllabi in CRE and IRE designed, and what is said about religious education? The Kenyan curriculum aims to foster the learners into good citizens. Schooling in Kenya must give students the opportunity to develop good ethics and moral, understand cultural and religious differences and to respect the diversity of modern Kenya. This will be brought to the learners in all of the school subjects in general, and in religious education in particular. The syllabi in CRE and IRE are designed in a confessional way, aiming at making the learners good Christians or Muslims. Though the syllabi call for different methodological approaches, CRE is seen as a progressive subject while IRE is seen as a spiral subject, the content they are dealing with is generally the same. The syllabi are based on each religion’s holy script. In the earlier forms in secondary school the subjects deals with basic facts, while in the latter forms dealing with how the religion affects the learners everyday life. The government decides the content of the syllabi, which means that it is the government who defines the ethics and moral taught in CRE and IRE.
How are students taught in religious education at the selected school? During all of the observed lessons the teachers were lecturing, and during specific topics there were also discussions about certain issues. The lessons are often focused on one or two issues or concepts that the teachers treat. Since the government calls for the teachers to cover and fulfil the syllabi before the final exams, the teachers cannot go into details while teaching due to lack of time. The scarce time and the massive content leave the teachers in a situation where they chose to lecture instead of using other teaching methods. Since the governments writes the syllabi, and the syllabi governs what should be taught, the teachers mission is to train the students with ‘the right’ teachings of the religion, its morals and so on. The teaching is in English, which requires good skills from both the teachers and the pupils to make the subject as fruitful as possible. The teachers ask a lot of questions during the
41 lessons, in order to activate the pupils and as a follow up to make themselves sure that the pupils understood the content. The teachers try to tell the pupils of their rights, and strengthen their self-esteem, as a way of schooling them in Life skills. The teachers speak of gender, and women’s right, male/female relationships.
What are the teachers saying about religious education as a subject? The teachers believe that the majority of the students are taking classes in religious education just because it is seen as a ‘booster’, an easy subject giving them higher grades. The teachers feel that the subject is not taken seriously by students. Religious education is seen as a subject where the teachers can give the pupils a chance to enhance their life skills, making them better persons. Even though the teachers represent different faiths, they have the same opinion that the subject aims to provide common values and morals among Kenyans. Christopher believes that the teachers are not supposed to teach into religions, rather about religions since they are no pastors. Looking at the wishes with their subjects the teachers’ highest wish is to make sure that the pupils pass the subject with good grades. The teachers also want the pupils to appreciate the content and benefit from it. The teachers feel that they are forced to lecture, since it is a faster teaching method, but they prefer other methods like discussions and group work. The lack of time is seen as a big problem, since it hardens the situation for pupils with learning differences when the teacher has no extra time for helping those pupils. Both teachers see the pupils’ questioning as a good way of developing and learning critical thinking. The teachers feel that the pupils only learns the content for passing the tests, since they often need to repeat content from the earlier forms. Sometimes the teachers speak a little of other religions just to give examples relevant to the issue they are speaking of at the moment.
Looking at Basil Bernstein’s concepts of curricula and how they are influenced by power and control is a good tool for analyzing the selected school. At first this school has a strong classification, meaning that there are strong boundaries between the subjects. This school does not integrate religious education with other subjects, and does not merge CRE and IRE at all, which can be seen as beneficial while speaking of common values, morals and peaceful co-existence. Secondly this school has a strong framing, the teacher is the one defining and choosing the plot and there is a top-down relationship between teachers and
42 pupils. These expressions of power and control end up in defining the curriculum as a collection curriculum.
CRE and IRE are seen as confessional subjects influenced by their faith, and the holy scripts. But the syllabi are written as an expression of what the governments thinks is suitable to learn in the subjects. The syllabi do focus on the religion, its scripts and rites, but there is a remarkable large amount of content speaking of how religion affects the contemporary living and the students’ everyday life. With these facts religious education faces an ongoing change towards learning about religion rather into religion. Since the African cannot be separated from his/her religion, the content would matter for the students. By including morals and defining sexuality in the syllabi the government clearly shows what is acceptable in Kenya, and what is not. Taking relationship as an example, the syllabus of CRE says that a relationship should be between a man and a woman and that the only alternative is celibacy. By defining relationship in this way the syllabus rejects homosexuality without even mention it.
The lack of time is obvious in both CRE and IRE at the selected school. The massive content in the syllabi forces the teachers to rush through it rather than look at details. The stressful situation makes religious education a descriptive subject about religion rather than a confessional subject learning the students into religion. This is not a phenomenon seen just in this study. Comparing with Jonas Svensson’s results 95 there seems to be a change not only in schools in Nairobi, but also in Kisumu, towards a religious education where the students are taught about religion. This effect might be addressed to the changing of the curriculum and syllabi. Expanding the content in religious education, speaking of religions effects on the students’ everyday life, without adding more time leaves the teachers in a situation where they are forced to rush through the syllabus without time left to actually diagnose whether the students have benefitted from the plot (becoming good Christians/Muslim) or not.
Looking at the issue with using English as the language of instruction, the usage of English can be seen as problematic. Even though the observations at the selected school were not focusing on the students, it showed that they often answered questions in Kiswahili. The
95 Svensson, 'Divisions, diversity and educational directives: IRE teachers' didactic choices in Kisumu, Kenya' 43 teachers often needed to ask the questions again, in Kiswahili, since the students did not understand what the teachers said. According to Brock-Utne and Mazrui 96 it is problematic when the students are not taught in their mother tongue. Since the curriculum demands English as language of instruction, and the teacher needs to rush through the syllabus, the pupils have a hard time gaining a deeper understanding of the content.
Didactic reflections Studying how religious education is taught in a country with a different learning system compared to Sweden can contribute with inspiration and new ways of teaching as well as it can lead to self-reflection on one’s own teaching methods in particular and the Swedish teaching methods in general. It also broadens the field of knowledge.
Even though religious education is changing in Kenya, it can still be described as confessional. It is of importance, for a soon-to-be teacher teaching in comparative religious studies, to reflect about different ways of teaching religious education. By comparing the way of teaching in Kenya with the way the subject is taught in Sweden can contribute a deeper understanding of other cultures, a fist-hand experience and broader visual field/split vision of how religion works in different cultural contexts. These experiences might be beneficial while meeting ‘the world’ in the Swedish school where cultural multiplicity is reality.
The results shows that pupils being taught in a language of instruction which is not her/his mother tongue can prove problematic since the pupils might have problems understanding the plot, and therefore not benefit from the subject.
The lack of time can be, according to previous research and the results of this study, addressed to the massive amount of content in the syllabi. It might be of importance to reflect whether this is a soon-to-be fact or not for Swedish teachers teaching religious education, when both the curriculum and syllabi are changing.
96 Brock-Utne, Language, democracy and education in Africa and Mazrui 44
Conclusions • CRE and IRE at the selected school faces a change towards teaching about rather than into the religion. Religious education also changes from a strictly religious subject towards a subject concerning also other aspects of the students’ life, such as sexuality. • Teachers in religious education are forced to use lecturing as teaching methods since it is time-saving. The large and detailed content, and the lack of time, puts the teachers in a nearly impossible situation. They must fulfill the syllabus before the final exams at the same time as they are expected to foster the students into good Christians/Muslims. Since teachers feel that foster the pupils with good morals requires too much time, they tend to rush through the syllabus hoping that at least some of the students benefitted from the content.
Outlook Since research on religious education in Kenya is relatively scarce there is a lot to do. This study needs to be followed up in many ways. In order to see if religious education is taught like this in Nairobi there need to be studies done all over Nairobi, in both slum schools as well as schools in other areas. If studying the ongoing change of teaching about rather into religion looking if it is a phenomenon in major cities or not, studies need to be done in rural, urban and metropolitan areas. Maybe is it a phenomenon in areas with Christian majority? If so; studies need to compare results from central parts of the country with results from the coastal areas where Islam is in majority.
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References
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Classroom observations
CRE 2010-09-28
CRE 2010-09-29
CRE 2010-10-05
CRE 2010-10-19
CRE 2010-10-21
IRE 2010-09-30a
IRE 2010-09-30b
IRE 2010-10-06
IRE 2010-10-12
IRE 2010-10-21
Interviews
Interview with Christopher (CRE-teacher) 2010-10-15
Interview with Ishmael (IRE-teacher) 2010-10-16
Interview with Ishmael (IRE-teacher) 2010-12-17
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Appendices
Appendix I – Syllabus Christian religious education
KENYA SECONDARY SCHOOL difficult to measure reliably and to validate using a CHRISTIAN RELIGIOUS EDUCATION paper and pencil test. However, the classroom CURRICULUM teacher through observation and through a period of time can assess attitudes with a considerable INTRODUCTION degree of reliability. It is for this reason, that, although the attitudinal objectives may not seem to The Christian Religious Education syllabus covers have content directly linked to them, they are three main areas: the Bible (Old and New closely related to the content covered. Testaments) African Religious heritage and Contemporary Christian Living. The syllabus aims at creating awareness in the learner of his/her life GENERAL OBJECTIVES and relationship with God as revealed in Jesus By the end of the course, the learner should be able Christ in a changing and developing society in to: which he/s he is a member. The approach adopted 1. gain insights into the unfolding of God’s self- for the study of these broad areas is thematic. This revelation to human kind through: calls for a learning situation in which the learner • Their personal experience together with the teacher use Christian insights to • critically analyse, evaluate, judge and discover the The African Religious Heritage implications of the issues raised, for his/her own • The biblical relation as whole and life. The study of this course is progressive in that specifically in Jesus Christ it begins with the creation of the universe, the fall • The Christian community of man, the promise of salvation and its fulfilments 2. use the acquired social, spiritual and moral in Jesus Christ. insights to think critically and make appropriate moral decisions in a rapidly changing society. St. Luke’s gospel has been selected for study 3. appreciate and respect their own, and other because it has a more chronological account of the people’s cultural and Christian beliefs and life and teaching of Jesus Christ. The use of practices. Christian teaching in the syllabus refers to the 4. acquire the basic principles of Christian living biblical teaching on various issues. and develop a sense of self respect and respect for others. . The African Religious Heritage aims at educating 5. promote international consciousness through the the learner on his or her cultural background. It understanding of universal brotherhood and also acts as a major bond of integration with sisterhood. Christianity. In this study the African heritage 6. contribute positively to the transformation of should be presented as a living experience and not self and the society as a whole. as a living phenomenon of the past. Emphasis 7. acquire knowledge for further studies in various should be on the positive aspects of the African career fields. heritage. The term “society” is used to refer to African people in general, whereas the term “African Community” refers to a particular ethnic FORM ONE community. 1.INTRODUCTION TO CHRISTIAN RELIGIOUS EDUCATION The course on Contemporary Christian Living enhances appreciation of pertinent social, political, 1.00 Meaning of Christian Religious Education religious, ethical and economic issues affecting the 1.10 Specific Objectives world today. By the end of the topic, the learner should be able to: Finally it is important to note that Christian a) define Christian Religious Education Religious Education seeks to develop a positive b) explain the importance of learning Christian attitude in the learner, towards God, the self, others Religious Education. and the environment in which he/she lives.
Attitudes are naturally subjective and therefore
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1.20 Content 3.22 Attributes of God from the biblical creation 1.21 Definition of Christian Religious Education accounts (Genesis 1 and 2) 1.22 Reasons for studying Christian Religious 3.23 Traditional African view of creation Education. 3.24 Teaching from the biblical accounts of creation (Genesis I and 2) 2.00 THE BIBLE 3.25 The biblical teaching on the origin of sin and 2.10 Specific Objectives its consequences (Gen. 3; 4; 6-9; 11) By the end of the topic, the learner should be able 3.26 Traditional African concept of evil to: 3.27 God’s plan of salvation (Genesis 3:15) a) explain the Bible as the word of God; its major 3.28 Similarities and differences between the divisions and its human authors traditional African concept of evil and the biblical b) outline and appreciate the translation of the concept of sin Bible from the original languages (Hebrews, Greek) to local languages 4.00 FAITH AND GOD’S PROMISES: c) discuss the effects of the translation of the Bible ABRAHAM into African languages d) respect the Bible as the word of God and apply 4.10 Specific Objectives the acquired insights in daily life. By the end of the topic, the learner should be able to: 2.20 Content a) outline the background to the call of Abraham 2.21 The Bible as the word of God (Hebrews 1:1- b) define the term ‘faith in God’ 2; 2 Timothy 3:16; Revelations 22:18) e) explain how Abraham demonstrated his faith in 2.22 Human authors (2 Peter 1:20-21) God and its relevance to Christians today 2.23 Major divisions of the Bible d) state the promises made by God to Abraham 2.24 The Bible as a library and explain their importance/relevance to 2.25 The translations of the Bible from the original Christians today languages (Hebrew, Greek) to the present local e) define the term ‘covenant’ languages f) explain and appreciate the importance of Gods 2.26 Versions of the Bible used in Kenya today covenant with Abraham 2.27 The effects of the translation of the Bible into g) identify covenants in modern life and appreciate African languages their significance h) state the importance of circumcision to 3.00 CREATION AND THE FALL OF MAN Abraham and his descendants, (the Jews) and relate it to the African circumcision practice 3.10 Specific Objectives i) develop and appreciate a sense to live according By the end of the topic, the learner should be able to God’s guidance and direction (Genesis 11:24— to: 32; 12:1 -9).) a) describe the biblical accounts of creation and appreciate creation as the work of God 4.20 Content b) identify and appreciate the attributes of God from the biblical creation accounts 4.21 Background to the call of Abraham (Genesis 11:24-32; 12:1-9) c) describe the traditional African understanding of creation 4.22 Definition of the term faith in God (Hebrews 11:1-6) d) explain and appreciate the teachings from the biblical creation accounts 4.23 a) Abraham’s acts of faith in God (Genesis 12:1-9; 15:1-6. 17:23-24; 21:l-7; 22:1-19) e) explain the origin of sin according to the biblical accounts of the fall of man and its consequences b) The importance of faith in Christian life today f) explain the traditional African concept of evil 4.24 God’s promises to Abraham and their and discuss the similarities and differences with relevance to Christians today (Genesis 12:2-3; the biblical concept of sin 15:1—21; 21:17:1. 8; 17:15-18) g) explain and appreciate God’s plan of salvation. 4.25 Meaning of the term covenant 4.26 God’s covenant with Abraham and its importance (Genesis I 5: 1-19) 3.20 Content 4.27 Covenants in modern life and their 3.21 The biblical accounts of creation and their importance meaning (Genesis 1 and 2) 4.28 Circumcision:
52 a) The importance of the circumcision to Abraham c) explain King Saul’s failures and his descendants (Genesis 17:1-16) d) explain the lessons that can be learnt from King b) Compare the Jewish and African practices of Saul’s failures circumcision. e) explain and appreciate the importance of David as King of Israel and as an ancestor of Jesus Christ 5.00 SINAI COVENANT: MOSES 1) explain the qualities of a good leader drawn 5.10 Specific Objectives from King David’s leadership By the end of the topic, the learner should be able g) explain King Solomon’s achievements and to: failures a) describe the call of Moses. h) explain the importance of the temple in Israel b) explain how God saved His people from Egypt. i) assess the achievements and failures of King e) discuss and appreciate the attributes of God Solomon. learnt from the ten plagues j) desire to seek God’s guidance d) give an outline on how God cared for the Israelites during the Exodus 6.20 Content e) describe how the Sinai covenant was made, 6.21 Reasons for kingship in Israel (l Samuel 8:1- broken and renewed 9) f) explain the Ten Commandments and show how 6.22 Reasons against kingship in Israel (1 Samuel they should be applied in a Christian’s daily life 8:10-20) g) describe how the Israelites worshipped God in 6.23 King Saul’s failures (I Samuel 13:8-14; 15:7- their life in the wilderness 25) h) explain the new understanding that Moses gave 6.24 Lessons learnt from king Saul’s failures his people about the nature of God 6.25 King David’s importance: i) Be motivated to live by the laws of God. (i) King David’s achievements as King of Israel (I Samuel 16:1-23; 2 Samuel 6:1-15) 5.20 Content (ii) David as an ancestor of Jesus Christ (2 Samuel 5.21 The call of Moses (Exodus 3:1-22) 7:1-29; Luke 1:26-33) 5.22 The ten plagues (Exodus 7:14 -11: 1-10) 6.26 Qualities of a good leader drawn from King 5.23 The Passover (Exodus 12:1-31) David’s leadership 5.24 The Exodus 6.27 King Solomon’s achievements and failures (I Kings 3-12) a) The crossing of the Red Sea (Ex. 14:5-31) 6.28 Importance of the temple in Israel. b) Provision of water (Exodus 15:22-29 17:1-6) c) Provision of Manna and quails (Exodus. 16: 1- 35) 7.00 LOYALTY TO GOD: ELIJAH d) Defeat of the Amalekites (Exodus 17:8-16) 7.10 Specific Objectives 5.25 a) The making of the Sinai Covenant (Exodus By the end of the topic, the learner should be able 19; 24:1-80 to: b) The breaking of the Sinai covenant (Exodus a) explain how and why idolatry became 32:1-35) widespread among the Israelites in leadership c) The renewal of the Sinai covenant (Exodus b) explain the effects of idolatry in Israel 34:1-35) c) describe how Elijah fought against false religion 5.26 The worship of God by the Israelites in the and corruption among the people of Israel wilderness d) explain why Elijah faced danger and hostility as 5.27 The Ten Commandments (Exodus 20:1-17) a prophet of God 5.28 Israelites new understanding of the nature of e) emulate Elijah’s determination in fighting God corruption in the society today f) explain and appreciate the relevance of Elijah’s prophetic mission to Christians today. 6.00 LEADERSHIP IN ISRAEL: DAVID AND SOLOMON 6.10 Specific Objectives 7.20 Content By the end of the topic, the learner should be able 7.21 The spread of idolatry to: a) The local Canaanite religion a) explain the reasons for kingship in Israel b) The schism between Judah and Israel (I Kings b) explain reasons against kingship in Israel 12:25-33)
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7.22 The effects of idolatry in Israel d) describe the rites of passage and their role in 7.23 Elijah’s fight against: inculcating moral values in the traditional African a) False religion (I Kings 18:17-46) community b) Corruption (I Kings 21) e) explain and appreciate the role of religious specialists in the African communities and 7.24 Life skills that help fight corruption: evaluate their relevance in modern society • critical thinking f) explain and appreciate the African moral values • creative thinking g) discuss and evaluate continuity and change in • decision making the African understanding of leisure, dress, old 7.25 Reasons why Elijah faced danger and hostility age, the aged, widows, orphans, dowry, as a prophet of God. (I Kings 1H 19: 21) community, land., medicine, worship and property 7.26 The relevance of Elijah’s prophetic mission to h) strive to practise the African moral values. Christians today 9.20 Content 8.00 SELECTED ASPECTS IN AFRICAN 9.21 Meaning of life and its wholeness in the RELIGIOUS HERITAGE: AFRICAN traditional African society CONCEPT OF GOD, SPIRITS AND 9.22 The African concept of community and ANCESTORS kinship system 8.10 Specific Objectives 9.23 Factors contributing to harmony and mutual By the end of the topic, the learner should be able responsibility in the African communities: to: 9.24 a) Rites of passage: a) Explain and appreciate the African concept of (i) Birth and naming God, spirits and ancestors (ii) Initiation b) Explain the African understanding of the hierarchy of beings (iii) Marriage c) Describe the role of God, spirits, and ancestors (iv) Death d) Explain and appreciate the responsibilities of b) The role of each in inculcating moral values the living towards God, spirits and ancestors 9.25 The role of religious specialists in the African e) Describe and appreciate the traditional African communities and their relevance today way of worshipping God, venerating and 9.26 African moral values: hospitality, honesty communicating with the ancestors and spirits. courtesy, integrity, tolerance/perseverance, loyalty, chastity, respect, responsibility, love, cooperation. unity 8.20 Content 9.27 Continuity and change in the African 8.21 African concept of God, spirits and ancestors understanding of: 8.22 African understanding of the hierarchy of Community, old age, land, the aged, property, beings widows, orphans, dress, dowry, medicine, leisure 8.23 The role of God, spirits and ancestors
8.24 Responsibility of the living towards God, FORM TWO spirits and ancestors 10.00 OLD TESTAMENT PROPHESIES 8.25 Traditional African ways of: ABOUT THE MESSIAH a) worshipping God 10.10 Specific Objectives b) venerating and communicating with spirits and By the end of the topic, the learner should be able ancestors to:
a) explain the Old Testament prophesies about the 9.00 AFRICAN MORAL AND CULTURAL coming of the Messiah and the concept of the VALUES Messiah in the Old and the New Testaments 9.10 Specific Objectives b) explain the role of John the Baptist as a link By the end of the topic, the learner should be able between the Old and the New Testament. to: a) explain and appreciate the meaning of life and 10.20 Content its wholeness in the traditional African society 10.21 The Old Testament prophesies about the b) explain the African concept of community and coming of the Messiah and the concept of the kinship system. Messiah in the New Testament c) outline and explain factors contributing to harmony and mutual responsibility in the African Communities 54
(2 Samuel 7:3-17; Isaiah 7:10-16; 9:1-7; 53; 61:1- q) appreciate God’s power as displayed in Jesus’ 2; Jeremiah 23:5-6; Psalms 41:9; 110:1-2); Micah works. 5:2-5; Luke 1:26-38; 2:1-23; 23:1-35; 24:50-51) 10.22 The role of John the Baptist (Isaiah 40:3-5; 12.20 Content Malachi 3:1; 4:5-6; Luke 7:20-35) 12.21 John the Baptist and Jesus a) The preaching of John the Baptist (Luke 3:1-20) 11.00 THE INFANCY AND EARLY LIFE OF b) The baptism of Jesus (Luke 3:21-22) JESUS c) The temptation of Jesus (Luke 4:1-13) 11.10 Specific Objectives 12.23 The relevance of the baptism and the By the end of the topic, the learner should be able temptations of Jesus to Christians today to: 12.24 Jesus begins work in Galilee and is rejected a) describe the infancy and early life of Jesus at Nazareth (Luke 4: 14-30) b) desire to grow in favour with God and fellow 12.26 Jesus calls the first disciples (Luke5:1-11) human beings. 12.27 Jesus faces opposition (Luke 5:12-6:11)
12.28 The choosing of the twelve disciples and 11.20 Content Jesus’ teaching on true discipleship (Luke 6:12-16, 11.21 The annunciation (Luke 1:5-56) 27-49) 11.22 The birth of John the Baptist (Luke 1:57-80) 12.29 The sermon on the plain (Luke 6:17-49) 11.23 The birth of Jesus (Luke 2:1.20 12.30 Jesus’ works of compassion 11.24 Dedication (Luke 2:21-40) a) The healing of the Centurion’s servant (Luke 11.25 The boy Jesus at the Temple (Luke 2:41-52) 7:1-10) b) The raising of the son of the widow of Nain 12.00 THE GALILEAN MINISTRY (Luke 7:11-17) 12.10 Specific Objectives c) Assurance to John the Baptist (Luke 7:18-35) By the end of the topic, the learner should be able d) Forgiveness of the sinful woman (Luke 7:36- to: 8:3) a) outline and apply the teachings of John the 12.31 Jesus teaches in parables (Luke 8:4-21) Baptist to daily life 12.32 Significance of the parables of Jesus b) describe the baptism and temptations of Jesus 12.33 Mighty works of Jesus (Luke 8:22-56) c) explain the relevance of the baptism and the 12.34 Jesus and the twelve disciples temptations of Jesus to Christians today a) The commissioning of the twelve disciples d) explain why Jesus was rejected at Nazareth (Luke 9:1-9) e) describe and appreciate Jesus’ healing at b) Jesus feeds the 5000 (Luke 9:10-17 Capernaum e) The person of Jesus and His destiny (Luke 9:18- f) describe the call of the first disciples 27) g) explain why Jesus faced opposition from the d) The transfiguration (Luke 9: 28-3 6) Pharisees and the Scribes e) Jesus teaching on faith and humility (Luke 9:37- h) explain the choosing of the twelve disciples and 50) identify Jesus’ teachings on the qualities of true discipleship 13.00 THE JOURNEY TO JERUSALEM i) explain Jesus’ teachings of the sermon on the 13.10 Specific Objectives plain and apply it to daily life By the end of the topic, the learner should be able j) explain and appreciate Jesus works of to: compassion a) explain and evaluate the characteristics of a true k) emulate Jesus’ example by showing compassion follower of Jesus to others b) apply the teaching of Jesus on true discipleship l) narrate the parables of Jesus to the daily m) relate the significance of parables to daily life c) explain and appreciate Jesus teaching on God’s n) describe the mighty works Jesus power in overcoming evil o) explain the significance of teaching from the d) define the terms confession, honesty and mighty works of Jesus to Christians today hypocrisy p) explain and appreciate the teaching of Jesus on e) examine oneself and live according to Christian discipleship, divine power, Messiahship, faith and principles humility
55 f) explain and appreciate Jesus teaching on 14.00 JESUS’ MINISTRY IN JERUSALEM material possessions readiness and watchfulness 14.10 Specific Objectives g) relate Jesus’ teaching on material possessions, By the end of the topic, the learner should be able readiness and watchfulness to Christian living to: today a) describe the triumphant entry of Jesus into h) explain and appreciate the spiritual teaching Jerusalem given by Jesus through the parables of the feasts b) desire to be humble and promote peace in i) narrate the parables of the lost society j) explain and apply the parables’ teaching in daily c) explain the cleansing of the temple Christian life d) develop respect and honour for God’s places of k) explain and appreciate Jesus teaching on wealth worship and poverty e) explain Jesus’ conflict with Jewish leaders l) apply the teaching of Jesus on proper attitude f) explain Jesus’ teaching about eschatology. towards wealth m) explain Jesus’ teaching on the power of faith 14.20 Content n) explain the significance of faith in Christian life 14.21 The triumphant entry into Jerusalem (Luke o) explain and appreciate Jesus’ teaching on prayer 19:28-40) and persistence 14.22 Cleansing of the temple (Luke 19:41-48) p) develop a sense of persistence in prayer and 14.23 Jesus’ conflicts with the Jewish leaders learn to pursue goals as a Christian (Luke 20:1 -21:1-4) q) explain and appreciate Jesus’ teaching on the 14.24 Eschatology (Luke 21:5-38) way of salvation r) appreciate the teaching of Jesus on the need for repentance 15.00 JESUS’ PASSION, DEATH AND RESURRECTION
15.10 Specific Objectives 13.20 Content By the end of the topic, the learner should be able 13.21 Duties and privileges of discipleship (Luke to: 9:51-62) a) discuss the Lord’s supper and appreciate its a) The mission of the seventy two (Luke 10:1-24) meaning to Christians today b) A committed follower of Jesus (Luke 10:25- b) describe the events that took place at Mount 11:1-13) Olives 13.22 Use of God’s power to overcome evil (Luke c) explain the events that took place between the 11:14-36) arrest and the burial of Jesus 13.23 Fearless confession without hypocrisy (Luke d) describe the resurrection of Jesus 11:37- 12:1-12) e) explain and relate the significance of the a) Material possessions (Luke 12:13-34) teaching on the passion, death and resurrection of b) Watchfulness and readiness (Luke 12:35-59) Jesus to daily life 13.24 The growth of God’s Kingdom (Luke 13: f) appreciate the saving work of Jesus. 13.25 A great feast for all who are prepared (Luke 14:1-35) 15.20 Content a) The invited guests 15.21 The last supper (Luke 22:1-38) b) The great feast 15.22 Prayer on Mount Olives, betrayal and arrest c) The cost of discipleship (Luke 22:39-53) 13.26 Retrieving the lost (Luke 15:1-32) 15.23 The denial by Peter, trial, crucifixion, death a) Parable of the lost sheep and burial (Luke 22:54-71 23:1-56) b) Parable of the lost coin 15.24 The resurrection (Luke 24:1-53) 13.27 Wealth and poverty (Luke t6:1-32) a) Witness to the risen Christ 13.28 The power of faith (Luke 17:1-37) • testimony of the Holy women 13.29 Persistence in Prayer (Luke 18:1-14) • the disciples on the way to Emmaus a) Parable of the widow a the unjust judge (Luke • appearance to the disciples 18:1-8) b) Jesus ascension to heaven b) Parable of the Pharisee and the Tax Collector 15.25 Significance of passion, death and the (Luke 18: 9-14) resurrection of Jesus to daily Christian life 13.30 The way to salvation (Luke 18:15-19: 1-27)
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FORM THREE 18.00 SELECTED OLD TESTAMENT 16.00 THE GIFTS OF THE HOLY SPIRIT PROPHETS AND THEIR TEACHINGS 16.10 Specific Objectives 18.10 Specific Objectives By the end of the end of the topic the learner By the end of the topic, the learner should be able should be able to: to: a) relate the message of Peter on the Day of a) define the terms ‘prophet’ and ‘prophecy’ Pentecost b) identify categories of prophets b) explain the teaching of Jesus on the role of the c) explain the importance of prophets in Israel Holy Spirit d) describe the characteristics of prophets c) explain the gifts of the Holy Spirit and their e) explain how the prophetic messages were manifestations as expressed by Paul written d) explain the criteria for discerning the gifts of the f) explain the relationship between the Old Holy Spirit in the New Testament Testament prophesies and the New Testament e) discuss the manifestation of the Holy Spirit in g) draw parallels between the traditional and the the church today Old Testament prophets and their relevance to f) desire to seek the guidance of the Holy Spirit in christians today. daily life. 18.20 Content 16.20 Content 18.21 Definition of the terms ‘prophets’ and 16.21 Peter’s message on the Day of Pentecost ‘prophecy’ (Acts 2:1-40) 18.22 Categories of prophets 16.22 The teaching of Jesus on the role of the Holy 18.23 Importance of prophets Spirit (John 14:15-26; 16:5-IS, Acts 1:7-8) 18.24 The characteristics of prophets 16.23 The gifts of the Holy Spirit (1 Corinthians 18.25 The writing of prophetic Messages 12, 13, 14) 18.26 Relationship between the Old Testament and 16.24 The criteria for discerning the gifts of the the New Testament Holy Spirit (1 Corinthians 12:1-3; Matthew 7:15- 18.27 Similarities and differences between the 20; Galatians 5: 16-26) traditional and the Old Testament prophets and 16.25 Manifestations of the gifts of the Holy Spirit their relevance to Christians today. in the church today (Galatians 5:16-26)
16.26 The fruit of the Holy Spirit (Galatians 5:6- 19.00 AMOS 26) 19.10 Specific Objectives
By the end of the topic, the learner should be able 17.00 UNITY OF BELIEVERS to 17.10 Specific Objectives a) describe the historical background to Amos By the end of the topic, the learner should be able b) describe the call of Amos to: c) emulate the obedience of Amos at the time of a) explain and appreciate the unity of believers as his call taught in selected New Testament texts d) describe the five visions of Amos b) promote the unity of believers in the Christian community and the nation e) explain the teachings of Amos and relate their relevance to Christians today
f) desire and strive to eradicate social injustice in 17.20 Content society 17.21 Teaching of the unity of believers in selected g) avoid hypocrisy in Christian life. New Testament texts h) strive to live a life acceptable a).The people of God (1 Peter 2:9-10) b) The body of Christ (1 Corinthians 12:12-27; Ephesians 4:1-12) 19.20 Content c) The vine and the branches (John 15:140) 19.21 Background to Amos d)The church (Ephesians 5:21-32) 19.22 The call of Amos (Amos 1:1; 3:8; 7:10-15) e) The bride (Revelation 2 1 : 1-12; 2 Corinthians 19.23 The visions of Amos (Amos 7:1-9; 8:1:3; 11:2) 9:1-4) 19.24 The Teachings of Prophet Amos a) Social justice and responsibility (Amos 2:6-8; 3:9-12; 4:1-3; 5:10-15; 6: 8:4-6)
57 b) Hypocritical religion in Israel (Amos 4:4-5; 5:4- 20.26 Teachings on judgment and punishment 5; 5:21-29) (Jeremiah 5:12-18; 6:1-30;7:30-8:l-17; 10:17-25; c) Judgment against Israel and other nations 14:1-18; 15:1-9; 16:16-18; 17:1- (punishment and repentance) (Amos 1:3-5; 5:1- 13; 21:1- 25:1-38; 39:1-10) 17; 6:7; 8; 9) 20.27 Symbolic acts related to judgment and d) Israel’s Election (Amos2 3:1-2; 9;7) punishment (Jeremiah 13; 16; 18; 19; 24; 27) e) The day of the Lord (Amos 5:18-20; 6:3-5; 8:7- 20.28 Suffering and Lamentations of Jeremiah 13) (Jeremiah 11:18-23; 12:1 15:10-21; 17:14 -18; 18- f) The Remnant and Restoration (Amos 9:8-15) 23, 20:1-6; 26; 27; 37; 38) 20.29 The New Covenant (Jeremiah 23:1-8; 24; 20.00 JEREMIAH 29; 30; 31; 32; 33) 20.10 Specific Objectives 20.30 Symbolic acts related to hope and restoration (Jeremiah 24:10 - 32:1-14) By the end of the topic, the learner should be able to: 20.31 The fall of Jerusalem and the exit of the Israelites (Jeremiah 39) a) describe the historical background of Prophet Jeremiah 20.32 Relating the teachings of Jeremiah to the New Testament and Christian life today. b) describe his personal life and his call c) take up responsibilities at home, church and school 21.00 NEHEMIAH d) explain the evils condemned by Jeremiah, which 21.10 Specific Objectives led to the breaking of the covenant By the end of the topic, the learnt should be able e) explain the temple sermon and the evils to: condemned by the prophet a) describe the historical background to Nehemiah f) explain the relevance of Jeremiah’s teachings on b) identify and explain occasions when Nehemiah evils and false prophets to Christians today prayed g) uphold Jeremiah’s teachings on evils and false c) explain and appreciate the importance of prayer prophets in Christian life h) analyse Jeremiah’s teaching on judgment and d) emulate Nehemiah’s life by leading a prayerful punishment. life i) strive to live a righteous life e) describe how Nehemiah demonstrated good j) explain the significance of symbolic acts related leadership qualities to judgment and punishment f) explain what Christians today can learn from k) explain Jeremiah’s teaching on the new Nehemiah’s leadership covenant g) develop good leadership qualities 1) describe the suffering and lamentations of h) describe the problems faced by Nehemiah Jeremiah and their relevance to Christians today during his mission m) persevere suffering for the sake of the Gospel i) explain what Christians today can learn from n) explain Jeremiah’s symbolic acts related to hope Nehemiah’s experiences and restoration j) handle leadership challenges with courage o) strive to have a personal relationship God k) discuss how the covenant was renewed p) describe the fall of Jerusalem and the exile of l) describe the dedication of the Jerusalem wall the Israelites m) acknowledge for repentance in a Christian’s q) be motivated to obey God and those in authority life r) relate the teachings of Jeremiah to the New n) explain and analyse Nehemiah’s final reforms Testament and Christian life today. o) relate the teachings from Nehemiah’s exemplary life to St. Luke’s Gospel and Christian life today. 20.20 Content 20.21 Political, social and religious background of 21.20 Content Prophet Jeremiah 21.21 Political, religious and social background to 20.22 Personal life and the call of Jeremiah Nehemiah (Jeremiah I) 21.22 Occasions when Nehemiah prayed 20.23 Evils addressed by prophet (Nehemiah 1 1:4-11; 2:4-8; 4:4-9 5:19;69 13:14; 20.24 The temple sermon (Jeremiah 7:1 - 8:1-3). 22; 29 and 31) 20.25 Relevance of Jeremiah’s teaching on evils 21.23 Importance of prayer in Christian life. and false prophets to Christians today
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21.24 Good leadership qualities (Nehemiah 1; 2; 3; l) discuss and appreciate traditional and Christian 4; 5; 6 and 7). understanding of the family 21.25 Relevance of Nehemiah’s leadership to m) discuss and appreciate the value of responsible Christians today. parenthood 21.26 Problems faced by Nehemiah (Nehemiah n) discuss problems related to family life today 3:5; 4; 5; 6; 13). o) explain and evaluate traditional African and 21.27 Relevance of Nehemiah’s experiences to Christian approaches to problems related to family Christians today. life today 21.28 Renewal of the covenant (Nehemiah 8- 12:1- 26). 23.20 Content 21.29 Dedication of the wall of Jerusalem 23.21 Definitions of human sexuality, n1arriag and (Nehemiah 12:27-47) family. 21.30 Final reforms (Nehemiah 13) 23.22 Traditional African understanding of human 21.31 Teachings from Nehemiah’s exemplary life sexuality to St. Luke’s gospel and a Christian life today. 23.23 Christian teaching on human sexuality 23.24 Traditional African practices related to FORM FOUR male/female relationships at various levels. 22.00 INTRODUCTION TO CHRISTIAN 23.25 Christian teaching on male/female ETHICS relationships at various levels. 22.10 Specific Objectives 23.26 Christian teaching on responsible sexual By the end of the topic, the learner should be able behaviour to: 23.27 Christian teaching on: a) explain the meaning of Christian ethics a) Irresponsible sexual behaviour; rape fornication b) explain the basis of Christian ethics adultery, homosexuality, prostitution. 22.20 Content b) Effects of irresponsible sexual behaviour; STI’s, 22.21 Meaning of Christian ethics abortion, divorce, separation death, street children, unplanned pregnancies school drop outs. 22.22 Basis of Christian ethics Psychological problems: Depression ,self pity, withdrawal, aggressiveness, violence, stress 23.00 CHRISTIAN APPROACHES TO 23.28 Traditional African understanding of HUMAN SEXUALITY, MARRIAGE AND marriage FAMILY 23.29 Christian teaching on marriage 23.10 Specific Objectives 23.30 Preparation for marriage iii both the By the end of the topic, the learner should be able traditional African society and Christian practice to: a) Traditional African preparation for marriage a) define human sexuality - marriage and family b) Christian teaching on preparation for marriage b) explain and appreciate the traditional African 23.31 Celibacy as an alternative to marriage understanding of human sexuality 23.32 Traditional African and Christian c) explain and appreciate Christian teaching on understanding of’ the family human sexuality 23.33 Value of responsible parenthood d) explain and appreciate traditional African practices related to male/female relationships 23.34 Problems related to family life today e) explain and appreciate Christian teaching on 23.35 Traditional African and Christian male/female relationship at various levels approaches to problems related to family life today f) explain and appreciate Christian teaching on responsible sexual behaviour 24.00 CHRISTIAN APPROACHES TO WORK g) explain Christian teaching irresponsible sexual 24.10 Specific Objectives behaviour and their consequences By the end of the topic, the learner should be able h) explain and appreciate traditional African to: understanding of marriage a) define the terms ‘work’ and ‘vocation’ i) explain and appreciate Christian teaching on b) explain and appreciate the traditional African marriage attitude towards work i) discuss the traditional Africa and Christian c) explain professional ethos, ethics and code in approaches to marriage preparation society k) explain celibacy as an a alternative to marriage d) explain virtues related to work
59 e) discuss the moral duties and responsibilities of 25.24 Importance of leisure employers and employees 25.25 Various forms and uses of leisure f) discuss Christian approaches to issues related to 25.26 Misuse of leisure today employment 25.27 Misuse abuse of drugs g) develop a positive attitude towards work. a) Alcohol b) Other drugs 24.20 Content c) Effects of drug abuse 24.21 Definition of the terms ‘work’ and 25.28 Christian criteria for evaluating the use of ‘vocation’ leisure 24.22 Traditional African attitude to Work. 24.23 Christian teaching on work. 26.00 CHRISTIAN APPROACHES TO 24.24 The roles of professional ethos, ethics and WEALTH, MONEY AND POVERTY codes in society 26.10 Specific Objectives 24.25 Sonic virtues related to various types of By the end of the topic the learner should be able work to: (i) diligence a) define the concepts of wealth, money and (ii) honesty/integrity poverty (iii) faithfulness b) explain and appreciate the traditional African (iv) responsibility understanding of wealth and poverty (v) loyalty, c) describe and evaluate the impact of the (vi) tolerance introduction of the money economy in the 24.26 Moral duties and responsibilities of traditional African society employers and employees d) explain Christian teaching on money, wealth 24.27 Christian approaches to issues related to and poverty employment e) discuss Christian approaches to some issues a) Wages and industrial action. related to wealth, money and poverty b) Child labour f) uphold tile Christian principles in acquiring and using wealth. c) Unemployment and self-employment.
26.20 Content 25.00 CHRISTIAN APPROACHES TO LEISURE 26.21 Definition of the concepts wealth money and poverty 25.10 Specific Objectives 26.22 Traditional African understanding of wealth By the end of the topic, the learner should be able and poverty to: 26.23 Impact of the introduction of money a) explain the meaning of leisure economy in traditional African society b) discuss and appreciate the traditional African 26.24 Christian teaching on money, wealth and understanding of leisure poverty c) discuss and appreciate Christian teaching on 26.25 Christian approaches to some issues related leisure to wealth d) discuss the importance of leisure a) Fair distribution of wealth (affluence and e) outline various forms and uses of leisure poverty) f) explain how leisure is misused in the society b) Bribery and corruption today c) Life skills g) discuss the abuse of alcohol and other drugs and (i) critical thinking their effects (ii) creative thinking h) explain Christian criteria for evaluating the use of leisure (iii) decision making i) desire to use leisure according to Christian (iv) self-esteem principles. (v) assertiveness d) Christian values 25.20 Content (i) love 25.21 Meaning of leisure (ii) honesty 25.22 Traditional African understanding of leisure (iii) reliability 25.23 Christian teaching on leisure (iv) fairness
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(v) justice 28.00 CHRISTIAN APPROACHES TO (vi) respect (for other people’s rights and property) SELECTED ISSUES RELATED TO (vii) humility MODERN SCIENCE, TECHNOLOGY AND ENVIRONMENT (viii) faithfulness 28.10 Specific Objectives (ix) persistence By the end of the topic the learner should be able (x) chastity to:
a) explain the Christian view on some issues 27.00 CHRISTIAN APPROACHES TO LAW, related to modern science and technology ORDER AND JUSTICE b) explain the Christian view on the effects of 27.10 Specific Objectives modern science and technology on the By the end of the topic the learner should be able environment. to: a) define the terms ‘law’, ‘order’ and ‘justice’ 28.20 Content b) describe and evaluate traditional African 28 21 Christian view on some issues related to practices that promote law, order and justice science and technology: c) explain the Biblical teaching on law, order and a) Euthanasia justice b) Blood transfusion d) identify and evaluate the need for law, order and c) Organ transplant justice in the society d) Genetic engineering e) explain the rights and duties of citizens e) Plastic surgery f) explain the causes and remedies of social disorder 28.22 The Christian view on the effects of modern science and technology on the environment g) evaluate the role of Christians in the (pollution, desertification) transformation of the society h) discuss Church-State relationship SUGGESTED LEARNING/TEACHING i) strive to promote law, order and justice in the EXPERIENCES society • Discussion
• Reading the Bible 27.20 Content • Question and answer 27.21 Definition of the term ‘law’, ‘order’ and • Display ‘justice’. • Observation 27.22 Traditional African practices that promote • Nature walk law, order and justice. • Presentation 23.23 Biblical teaching on law, order and justice. • Narrations 27.24 Need for law, order and justice in the • Dramatization society. • Drawing 27.25 Rights and duties of citizens • Short lecture 27.26 Causes of social disorder and remedies • Role play a) Causes • Buzz groups i) discrimination • Field trips • (ii) inequitable distribution of wealth and resources Brain-storming • (iii) racism Case-studies • Creative writing (iv) tribalism
(v) crime SUGGESTED LEARNING/TEACHING (vi) sexism RESOURCES b) Remedies • Bible (i) rehabilitation • Charts (ii) punishment • Different Bible versions and translations 27.27 The role of Christians in transforming the • Pictures social, economic and political life of the society • Resource persons 27.28 Church-State relationship • Real objects • Maps • Audio/visual aids • News paper cuttings 61
SUGGESTED ASSESSMENT METHODS • Project, field research • Oral questions • Essay questions • Short structure questions
Appendix II – Syllabus Islamic religious education
KENYA SECONDARY SCHOOL SLAMIC given to relating the teachings of Islam to issues RELIGIOUS EDUCATION CURRICULUM such as HIV/AIDS, gender, child abuse, child labour and neglect, drugs and substance INTRODUCTION Ultimately the syllabus aims at making the learner IN THE NAME OF ALLAH THE MOST be at peace with his creator, self, others, and the GRACIOUS MOST MERCIFUL environment
Praise be to Allah, the Lord of the worlds, GENERAL OBJECTIVES salutation and blessing be upon The Prophet By the end of the course, the learner should be able (p.b.u.h) to: - I. acquire knowledge, values and principles of The Secondary Islamic Religious Education (IRE) Islam is aimed at exposing the learner to the fundamental 2. emulate the teachings of the prophet (p.b.u.h) principles and teachings of Islam. 3. appreciate and observe the fundamental beliefs and practices of Islam Islam is not merely a set of beliefs or rituals but a 4, discharge his/her role and responsibility way of life. This syllabus is therefore designed to effectively as Allah’s vicegerent on earth nurture the spiritual, moral, social, emotional and 5. appreciate the wonders of Allah’s creation and physical well being of the learner. develop a sense of responsibility in managing the environment The syllabus consists 8 main areas of study, 6. recognize work as a form of lbadah namely: - 7. acquire relevant skills and values to cope with • Quran issues and challenges • Hadith 8. develop respect for and foster harmonious co- • Devotional Acts existence with other people through tolerance • Pillars of Iman (faith) 9. promote international consciousness through an understanding of the universality of Allah and • Akhlaq (morals) equality of mankind • Muamalat (relationship) 10. appreciate the role of Islamic history in the • History of Islam development of human culture and civilization • Muslim scholars 11. acquaint him/herself with the works and contributions of Muslim scholars and reforms. In this syllabus areas have gradually been based on what is taught in the primary I.R.E syllabus in a FORM ONE spiral approach. They are further divided into 1.00 QURAN topics and sub-topics but they should be presented in an integrated approach. 1.10 Specific Objectives By the end of the topic, the learner should be able to: The syllabus is geared towards adaptability and appropriateness of the needs and interests of t a) state the meaning of the Qur’an Therefore it is highly recommended that the b) discuss the need for revelation of the Qur’an teacher employs life approach as a means of c) explain the importance of the Qur’an achieving the desired objective(s). d) describe the role played by anger Jibril in the revelation of the Qur’an The learning of IRE. in secondary schools is e) explain the reasons for revelation of the Qur’an geared towards enabling the learner face the in portions challenges of life. Thus, special attention has been f) recite the selected Surah
62 g) state the teachings of the given Surah. g) mention at least ten angels h) state the various functions of angels. 1.20 Content 1.21 Ulumul Qur’an 3.20 Content a) Definition 3.21 Tawheed b) Need for revelation a) The meaning of Tawheed (Q.112) (Q7:2, Q7:203) b) Attributes of Allah (S.W.T) 1.22 Revelation c) The significance of Tawheed. a) Role of angel Jibril (Q16:102-103, Q26:l92- 3.22 Shirk and its manifestations 199) a) Shirk b) Revelation of the Qur’an in portions (Q25:32) b) Forms of shirk 1.23 The study of selected surah (i) Shirk Akbar (Q31:13, 5:72, 16:51) a) Al-Fatiha (QI) (ii) Shirkul Asghar (Riyaa) b) An-Nasir (QI 10) c) Qur’anic condemnation of shirk (Q31:13) c) Al-Fil (QIOS) 3.23 Belief in angels d) Al-Asr (Q103) a) Characteristics of angels (Q66: 6) b) Names of angels and their specified duties 2.00 HADITH (Q50:17-18) 2.10 Specific Objectives i) Jibril By the end of the topic, the learner should be able ii) Mikail to: iii) Israfil a) define the term ‘Hadith’ iv) Izrail b) explain the evolution of Hadith v) Atid and Raqib c) discuss the importance of Hadith vi) Munkar and Nakir d) develop an awareness to observe Hadith in vii) Ridhwan and Malik one’s life. 4.00 DEVOTIONAL ACTS 2.20 Content 4.10. Specific Objectives 2.21 Definition of the term ‘Hadith’ By the end of the topic, the learner should be able 2.22 The evolution of Hadith: to: a) through the Prophet’s own initiative. a) pronounce the shahada correctly b) as response to questions of his companions. b) explain the meaning of shahada c) as a demand of circumstances c) discuss the significance of shahada in the life of d) as an interpretation of the Qur’an. a Muslim 2.23 Forms of Hadith d) state the meaning of swalat a) Fiil e) describe the significance of swalat b) Taqrir f) explain the importance of twahara c) Sifat g) perform correctly the acts of twahara 2.24 Contribution of Hadith to Islamic thought and h) mention the different types of swalat culture. i) explain the importance of swalatul Jam’aa j) describe the various ways of performing 3.00 PILLARS OF IMAN (FAITH) swalatul musafir 3.10 Specific Objectives k) identify types of prayers for different occasions By the end of the topic, the learner should be able I) explain the different types of sijda to: a) explain the meaning of Tawheed 4.20 Content b) state the attributes of Allah (S.W.T) 4.21 Shahada (declaration of creed) c) identify the significance of Tawheed a) Measuring of shahada d) define the term ‘shirk’ and its manifestation b) Significance of shahada e) appreciate the relevance of Tawheed in the life 4.22 Swalat (Prayer) of a Muslim a) Ghusul f) explain the characteristics of angels b) Wudhu
63 c) Tayyamum 5.25 Importance of zakat 4.23 Significance of swalat (Q4: 103) 5.26 Difference between zakat and tax 4.24 Types of Swalat 5.27 Zakat and integrity a) Faradh-ain (Q 238-239; Q11: 114) b) Faradhul Kifaya 6.00 AKHLAQ c) Sunna prayer 6.10 Specific Objectives i) Tahiyyatul masjid By the end of the topic, the learner should be able ii) Qabliyya and Baadiyya to: iii) Taraweh a) explain the basic principles of Islamic morality vi) Dhuhaa b) identify the dynamics of Islamic morality 4.25 Swalatul Jamaa (congregational prayers) and c) explain the significance of Islamic morality their importance d) develop the virtue of commanding good and 4.26 Prayers on special occasions condemning evil. a) Swalatul Musafir b) Jam’u Taqdim 6.20 Content c) Jam’u Taakhir 6.21 Essential components of Islamic morality d) QasrQ4:101 6.22 Dimensions of Islamic morality e) Kusuf wal khusuf (prayers during the eclipses) a) Maarufat (virtues) f) Swalatul Istisqai (prayers for rain) b) Muunkaraat (vices) g) Sijdat (prostration) (Q13 l5) 6.23 Significance of Islamic morality i) Sijdatu Tilwawa 6.24 Amr bil Maaruf wa Nahyi Anil Munkar ii) Sijdatu Shukr (commanding good and forbidding evil) Q3: 104) iii) Sijdatu Sahwu 6.25 Morality based on a) Iman (faith) Q103, 5.00 ZAKAT (ALMS) b) Salihat (good deeds) Q103, Q7:32-33 5.10 Specific Objectives By the end of the topic, the learner should be able 7.00 MUAMALAT (RELATIONSHIP) to: 7.10 Specific Objectives a) define the term ‘zakat’ By the end of the topic, the learner should be able b) explain the types of zakat to: c) differentiate between zakat and sadaqa a) explain the meaning of Nikah (marriage) d) discuss the importance of zakat b) describe the importance of marriage e) identify the conditions for zakat payment c) state conditions for marriage f) list down the items on which zakat is payable d) discuss an Islamic marriage festival g) state the recipients of zakat e) discuss the Islamic view on polygamy h) outline the nisab for various categories of items f) discuss the rights and duties of family members. i) discuss the difference between zakat and tax j) appreciate the role that zakat plays in promoting 7.20 Content integrity. 7.21 The family as an important unit in the society 7.22 Nikah (marriage) 5.20 Content a) Purpose of marriage 5.21 a) Meaning of zakat and sadaqa (Q2:43), b) Conditions and regulation of marriage (Q2:110) 7.23 Polygamy b) Types of zakat a) Conditions for polygamy (Q4:3) i) Zakatul Maal b) Reasons for polygamy ii) Zakatul Fitr c) Marriage of Prophet Muhammad (p.b.u.h) iii) Sadaqa i) Names of the wives 5.22 Difference between zakat and sadaqa. ii) The rationale 5.23 Conditions for zakat. 7.24 Rights and duties of family members a) Payment a) Parents (Q17:23-24, Q31 :14-15) b) Distribution b) Husband 5.24 Recipients of zakat (Q9:60) c) Wife
64 d) Children 9.20 Content e) Extended family members 9.21 Sheikh Al-Amin Mazrui a) Birth and early life 8.00 HISTORY OF ISLAM b) Educational background 8.10 Specific Objectives c) Work and personal life By the end of the topic, the learner should be able d) Achievements and to: e) Contributions a) describe the conditions of pre-Islamic Arabia 9.22 Sheikh Abdallab Swaleli Farsy b) narrate the life history of the Prophet (p.b.u.h) a) Birth and early life c) outline the prophet’s mission in Makka and b) Educational background Madina c) Work and personal life d) discuss the achievements of prophet d) Achievements and contributions Muhammad (p.b.u.h.)
FORM TWO 8.20 Content 10.00 QURAN 8.21 Pre-Islamic Arabia 10.10 Specific Objectives a) Jahiliyya By the end of the topic, the learner should be able b) Prevailing conditions in Pre-Islamic Arabia to: 8.22 Life history of Muhammad a) define the term ‘Wahyi’ a) Birth b) explain the modes of wahyi b) Early life c) explain the modes of revelation of the Quran 8.23 Prophet’s Mission in Makka d) outline the process of compilation of the Quran a) Ba’ath (prophethood) and Revelation e) recite and explain the meaning of selected b) Early muslim community and persecution verses c) Muslims seeking asylum in Abyssinia 1) appreciate the lessons derived from the selected d) Isra wal Miraj (night journey and ascension) verses. 8.24 Prophet’s mission in Madina a) Hijra (migration to Madina) 10.20 Content b) Beginning of muslim ummah 10.21 Ulumul Quran c) The battles of Badr, Uhud, Khandaq and - Wahyi and its modes Khaybar 10.22 Revelation of the Quran d) The Treaty of Hudaibiyya 10.23 Recording and compilation of the Quran e) Conquest of Makka. 10.24 Study of selected verses i.e. f) The battle of Hunain a) Ayatul Kursi (Q2:255) g) Hijjatul widaa (The farewell pilgrimage) b) The last verses of Al-Baqarah (Q2:284-286) h) Death of the Prophet 8.25 Achievements of the Prophet 11.00 HADITH a) Brotherhood and equality of mankind 11.10 Specific Objectives b) Elimination of racism By the end of the topic, the learner should be able c) Eradication of slavery to: d) Improvement of the status of women a) define the term ‘Muhaddith’ e) Religious tolerance b) describe the factors that contributed to the growth of hadith 9.00 MUSLIM SCHOLARS c) discuss the significance of hadith 9.10 Specific Objectives d) describe the general features of hadith By the end of the topic, the learner should be able to: 11.20 Content a) describe the early life of Sheikh Al Amin 11.21 Ulumul Hadith Mazrul and Sheikh Abdallah Swaleh Farsy - Meaning of the term ‘Muhaddith’ b) explain their contributions to the growth and 11.22 Growth and development of hadith development of Islam 11.23 Significance of Hadith (Q3:31- 33; Q33:21) c) appreciate and emulate these scholars. 11.24 Components of Hadith
65 a) Isnad e) identify persons exempted from saum. b) Matn d) list down the nullifiers of saum, e) define Hajj and explain its significance. 12.00 PILLARS OF IMAN (FAITH) f) explain the conditions for the preparation of 12.10 Specific Objectives Hajj. By the end of the topic, the learner should be able g) identify the types of Hajj. to: a) explain the need for divine guidance 13.20 Content b) identify the revealed scriptures and their 13.21 As-Saum (fasting) prophets 13.22 The meaning of saum c) discuss the uniformity of the content of the 13.23 significance of saum (Q2:183) revealed scriptures a) Fardh d) explain the role of prophets in facilitating divine b) Qadha guidance c) Kafara e) name the prophets mentioned in the Quran d) Sunnah f) describe the characteristics of the prophets d) Nadhir g) discuss the finality of prophet Muhammad 13.25 Persons exempted from saum (S.A.W.) 13.26 Nullifiers of saum h) mention the Ulul-azm prophets 13.27 Significance of the Holy month of i) describe Islamic death and life after death Ramadhan. (Q2: 185, Q97) j) explain the Islamic teach on A’dl (Divine 13.28 Hajj (Pilgrimage) justice) 13.29 Meaning of Hajj k) appreciate the Islamic teachings on reward an punishment. 13.30 Significance of Hajj (Q3:96-97, Q22:27-29) 13.31 Conditions for the preparation of Hajj 12.20 Content 13.32 Types of Hajj 12.21 Need for Divine guidance (Q2:2l3) a) Qiran 12.22 Revealed scriptures (Q2:136 Q87:18-l9) b) Ifrad 12.23 Characteristics of the prophets (Q6:48 c) Tamattu Q14:4) 13.33 Performance of Hajj and Umra (Q2:158, 12.24 Prophets mentioned in the Quran Ulul Azm Q2:196) prophets 13.34 Visit to Medina 12.25 Ulul Azm prophets 12.26 Finality of Prophet Muhammad (S.A.W) 14.00 AKHLAQ (MORAL VALUES) (Q33:40) 14.10 Specific Objectives 12.27 Belief in Qiyama By the end of the topic, the learner should be able a) Death (3:185) to: b) Life after death a) identify deeds that lead to piety and (i) Barzakh (Q23:100) righteousness (ii) Resurrection (Q17: 49-52) b) name immoral trends in the society (iii) Judgment (Q3: 185) c) explain the rationale for the prohibition of immoral (iv) Paradise and Hell (Q98: 6-8) d) discuss the effects of these vices to the society 12.28 Quranic concept of AdI (Divine Justice) (Q36: 5 1-54) e) adopt upright Islamic morals and refrain from immoral 12.29 Significance of the belief of Qiyama in the life of a Muslim 14.20 Content 13.00 DEVOTIONAL ACTS 14.21 Husnul-Khulq (virtues) 13.10 Specific Objectives 14.22 Deeds leading to piety and righteousness (Q2: 177) By the end of the topic, the learner should be able to: 14.23 Self-control (Q29:69) a) define the term “saum” explain the significance 14.24 Sakina (tranquillity) (Q 16:106) of saum. 14.25 Qanaa’a (contentment) b) mention the types of saum. 14.26 Sabr (Patience) (Q2:153, Q103)
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14.27 Amana (Trust) (Q4:58 Q2:283) b) Conversion to Islam 14.28 Sidq (Truthfulness) (Q9: 119, Q33:35) c) Companionship to the prophet 14.29 Su-uI Khulq (vices) d) Accession to caliphate 14.30 Intoxicants (Q5: 90-91) e) Challenges 14.31 Gambling (Q2: 219) f) Death 14.32 Kibr (Pride) (Q3 1:18) g) Achievements 14.33 Drug abuse (Q2: 195) 16.22 Umar Bin Khattab (R.A) 14.34 Sexual perversion a) Early life a) Zinaa (Q17:32 Q24:2-3) b) Conversion to Islam b) Prostitution c) Companionship to the prophet c) Homosexuality (Q7:80-84) d) Accession to caliphate d) Incest e) Challenges faced e) Bestiality f) Death f) Rape g) Achievements 14.35 Effects of sexual perversions in society 16.23 Uthman Bin Affan (R.A.) a) Early life 15.00 MUAMALAT (RELATIONSHIPS) b) Conversion to Islam 15.10 Specific Objectives c) Companionship to the prophet By the end of the topic, the learner should he able d) Accession to caliphate to: e) Challenges faced a) explain Talaq and its effects on the society. f) Death b) describe the machinery of Talaq. g) .Achievements c) identify the types of eddat. 16.24 Ali Bin Abi Talib (R.A.) a) Early life 15.20 Content b) Companionship to the prophet 15.21 Meaning of Talaq (Q2:228-229), (Q4:34), c) Accession to caliphate (Q65: 1-4) d) Challenges 15.22 Machinery for Talaq (Q4:34-35) e) Death 15.23 Types of talaq i.e. f) Achievements a) Talaq by husband 16.25 Islam in East Africa b) Khulu 16.26 The first Muslim contact with the coast of c) Muharat East Africa 15.24 Effects of talaq a) Conditions of East Africa before contact with 15.25 Types of lddah and its importance (Q4:34). Muslim (Q65: l-4) b) Muslim city states e.g. Mogadishu, Kilwa and 15.26 Observance of Iddah (Q65: l-7) Sofala c) The Swahili 16.00 HISTORY OF ISLAM (THE RIGHTLY d) Islam during the Portuguese rule in the East GUIDED CALIPHS) Coast of Africa 16.10 Specific Objectives e) Modes of Islamisation By the end of the topic, the learner should be able f) Influence of Islam at the Coast. to: a) give a brief biography of the four rightly guided 17.00 MUSLIM SCHOLARS Caliphs 17.10 Specific Objectives b) discuss the various challenges faced by Caliphs By the end of the topic, the learner should be able c) outline their achievements to: d) explain the spread of Islam in East Africa a) give a brief biography of e) discuss the influence at the East Coast of Africa i) Sayyid Qutb and ii) Hassan al Banna 16.20 Content b) outline their works and contribution to Islam. 16.21 Abu Bakar As-Siddiq (R.A) c) appreciate and aspire to emulate them. a) Early life
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17.20 Content 19.22 Classification of hadith 17.21 Sayyid Qutb a) Tests to determine the authenticity of hadith a) Life history b) Simple classification of hadith b) Contribution i) Sahih 17.22 Hassan al Banna ii) Hassan a) Life history iii) Dhaif b) Contribution 19.23 Sunni and Shia collection of hadith a) Sahihul.-Sitta (the six sunni collection of hadith) FORM THREE i) Sahih Bukhari 18.00 QURAN i) Sahih Muslim 18.10 Specific Objectives ii) Sunan Ibn Majah By the end of the topic, the learner should be able iii) Sunan Abu Daud to: iv) Sunan Nasai a) explain the modes of the preservation of the v) Jamii Tirniidhi Quran b) Al Kutub al arba (the four Shia collection of b) discuss the circumstances that led to the hadith) standardization of the Holy Quran i) Al Kafi (the compendium) of Muhammad c) describe the Quran as a Book of guidance Yaqub al-Kulaini d) explain the teachings of the selected surah. ii) Man Ia yahdurul-Faqih by Abu Jaafar Muhammed Ibn Hassan at Tusi 18.20 Content iii) Tahdhibul Ahkam by Abu Jaafar Muhammad 18.21 Preservation of the Quran (Q15: 9) Ibn Hassan at Tusi a) The time of the prophet iv) Al-Istibsar by Abu Jaafar Muhammed Ibn b) Caliphs’ time Hassan at Tusi c) Present time c) Three later books of the Shia 18.22 Standardization of the Quran i) Biharul Anwar (oceans of light) by Mulla Muhammad Baqir Majlisi a) Circumstances that led to the standardization of the Quran during the reign of Caliph Uthman ii) Al Wafi by Muhammad bin Murtaza (R,A.) iii) Wasa-il-ush-Shia by Muhammad bin Hassan al b) The process of standardization of the Quran Hur c) Diacriticalization of the Quran 19.24 Study of some selected hadith 18.23 Surah An Nur (Q24) a) Talabul Ilm (Seeking Knowledge) a) Meaning of the verses b) An Niyyah (intention) b) Teachings of the Surah c) Tawakkul (Reliance on Allah)
19.00 HADITH 20.00 PILLARS OF IMAN (FAITH) IMAMAH (SHIA BELIEF) 19.10 Specific Objectives 20.10 Specific Objectives By the end of the topic, the learner should be able to: By the end of the topic, the learner should be able to: a) identify the types of hadith a) discuss various interpretations of the term b) explain simple classification of hadith ‘Imam’. c) identify the main Sunni and Shia collections of b) describe the concept of Imamah as a hadith fundamental shia doctrine d) appreciate the role played by the compilers of c) discuss the appointment of an Imam. hadith d) outline the qualities of an lmam. e) develop spiritual and moral values through hadith. e) explain the significance of an Imam. 19.20 Content 19.21 Types of hadith 20.20 Content a) Hadith Nabawi Imamah b) Hadith Qudsi 20.21 Different interpretations of the term ‘Imam’ c) Difference between Hadith Qudsi and Hadith a) Ordinary meaning of Imam (i.e. leader of Nabawi swalat)
68 b) Shia concept of an Imam 22.00 AKHLAQ (MORAL) 20.22 The doctrine of Imamah 22.10 Specific Objectives a) Appointment of the Imam By the end of the topic the learner should be able b) Declaration of Ali bin Abi Talib at Ghadir to: Khum a) identify the positive and precautionary aspects c) Qualities of an Imam of Islamic morality d) Duties and significance of an Imam b) explain the dimensions of Islamic virtues c) explain the significance of preventive 21.00 DEVOTIONAL ACTS precautionary morality in Islam. 21.10 Specific Objectives By the end of the topic the learner should be able 22.20 Content to: 22.21 Positive aspects of morality in Islam a) explain the meaning of sharia and fiqh a) Sadaqa of the tongue b) discuss the sources of sharia b) Appreciation and gratitude (shukr) c) explain the development of fiqh (Islamic c) Forgiveness jurisprudence) d) Justice (Adl) (Q5:8,) d) give a brief survey of the life and contributions 22.22 Dimensions of Morality in Islam of the five Imams of fiqh a) Spiritual observance (e.g. swalat, zakat, etc) and e) distinguish between Deen and Sharia their moral implications (Q2:183, Q29:45) f) discuss the nature and purpose of sharia b) Preventive and precautionary morality g) describe the historical development of sharia i) Prohibitions on certain foods and drinks (Q5:3, h) appreciate the sharia as a divine gift. Q5:90) ii) Vain talks (Q23:3, Q3 21.20 Content iii) Abortion (Q6:15 (81 :8-9) 21.21 Meaning of the terms:- iv) Slander (Q24 :4, Q24 :23) a) Sharia v) Israf Extravagance) (Q25: 67) b) Fiqh c) Islamic manners on 21.22 Sources of sharia i) walking (Q31:l8) a) Primary sources (Q16:44, Q53:3-4) ii) eating i) Quran iii) sleeping ii) Hadith iv) Islamic mode of dress (Q7: 26), (Q16: 81) b) Secondary sources (Q24: 31) i) Ijma ii) Qiyas 23.00 MUAMALAT (RELATIONSHIP) c) Ijtihad (a process of deducing judgement from 23.10 Specific Objectives the sources of shariah) By the end of the topic, the learner should be able 21.23 Fiqh to: - a) Historical development of fiqh (Islamic a) explain the meaning of the term .mirath jurisprudence) b) discuss the essentials and conditions of mirath b) Brief survey of the life of the f Imams of Fiqh c) discuss the significance of inheritance i) Imam Abu Hanifa d) explain the administration of the estate of a ii) Imam Malik deceased Muslim iii) Imam Shafti e) describe the importance of wasiya iv) Imam Ahinad bin Hanbal f) identify the main categories of heirs and their shares. v) Imam Jafar As-Sadiq
21.24 Nature and purpose of Sharia 23.20 Content a) Rights of Allah 23.21 Mirath b) Rights of self a) Meaning of mirath c) Rights of other people b) Significance of the law of mirath d) Rights of other creatures c) Essentials of inheritance
i) deceased person
ii) heir(s)
69 iii) estate 25.00 HISTORY OF ISLAM d) Conditions for Mirath (inheritance) 25.10 Specific Objectives i) death of a person who leaves behind properties By the end of the topic, the learner should be able ii) survival of heirs to: iii) existence of the estate a) outline the causes of the rise of Ummayyad 23.22 Administration of the estate (Q4:11) dynasty a) Funeral expenses b) discuss administration under the Ummayad b) Debts c) explain the factors that led to their decline c) Wasiya d) examine the contributions of the Ummayyad 23.23 Wasiya (Will) (Q4:11-12), (Q2:180-181) e) describe the biographies of the selected Ummayad rulers. a) Conditions for wasiya b) Significance of wasiya 25.20 Content 23.24 Heirs and their shares (Q4: l 1-12), Q4.176 25.21 The rise of the Umayyad
25.22 Administration of the Ummayyad 24.00 TIJARA (TRADE AND COMMERCE) 25.23 Decline of the Ummayad 24.10 Specific Objectives 25.24 Achievements of the Ummayad By the end of the topic the learner should be able to: 25.25 Selected Ummayyad rulers a) explain the Islamic teachings on the acquisition a) Mu’awiyah bin Abu Sufyan and ownership of property b) Yazid bin Mu’awiya b) identify legitimate sources of earnings c) Abdul Malik bin Marwan c) explain the significance of upholding ethical d) Umar bin Abdulaziz values in commercial enterprise d) discuss the components of agreements and 26.00 ISLAM IN EAST AFRICA contracts in Islam 26.10 Specific Objectives e) identify lawful and unlawful acts in trade By the end of the topic, the learner should be able f) appreciate the value of observing integrity to: g) describe the evil of corruption. a) explain the factors that influenced the spread of Islam in the interior of Kenya, Uganda and 24.20 Content Tanzania 24.21 Wealth and property b) examine the contributions of Muslims in these regions a) Islamic teachings on the acquisition of wealth c) Identify the challenges faced by Muslims in b) Source of earnings these regions i) Legitimate ii) Illegitimate 26.20 Content 21.22 Trades and Commerce 26.21 Spread of Islam in the interior of Kenya a) Honesty in trade (Q83:l-3) a) North Eastern b) Record keeping (Q2:283) b) Central c) Lawful and unlawful acts in trade c) Western Kenya i) Money lending 26.22 Islam in Uganda ii) Riba (interest) (Q2:275-278) a) The role of Kabaka Mutesa I iii) Hoarding (Q9:34) b) The influence of Christianity in Uganda iv) Buying and selling 26.23 Spread of Islam in the interior of Tanzania v) Monopoly a) Tabora 24.23 Agreements and contracts b) Ujiji a) Conditions c) The role of Akidas and Jumbes b) Factors that invalidate contracts and agreements 26.24 Contributions of Muslims in East Africa 24.24 Corruption a) Political a) Causes b) Social b) Effects c) Economic c) Remedies 26.25 Challenges faced by Muslims in East Africa
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27.00 MUSLIM SCHOLARS a) Al Muwatta 27.10 Specific Objectives b) The forty hadith of Imam Nawawi By the end of the topic, the learner should be able 29.22 Study of some selected hadith to: a) Work as a form of Ibada a) give brief biographies of selected scholars b) Anger, envy and jealousy b) discuss their works and contributions c) Care for orphans, disabled and the aged c) appreciate and aspire to emulate them. d) Care for animals and plants
27.20 Content 30.00 PILLARS OF IMAN (FAITH) 27.21 Uthman Dan Fodio 30.10 Specific Objectives a) Life By the end of the topic, the learner should be able b) Works and contributions to: 27.22 Al-Ghazali a) explain the significance of the belief in Qadar a) Life history b) appreciate the eternity of Allah and His power. b) Works and contributions 30.20 Contents FORM FOUR 30.21 Meaning of Qadar and Qadha 28.00 QURAN 30.22 Significance of the belief in Qadar 28.10 Specific Objectives By the end of the topic, the learner should be able to a) explain the distinctive features of the Qur’an 31.00 DEVOTIONAL ACTS b) describe the conditions and benefits of 31.10 Specific Objectives translating the Qur’an By the end of the topic, the learner should be able c) appreciate the Qur’an as the final revelation to: d) explain the teachings of suratul Hujurat (Q49) a) identify the categories of legal acts in the Islamic law 28.20 Content b) list the crimes and punishments under the sharia 28.21 Distinctive features of the Qur’an c) explain the rationale of punishment under the a) Divisions of the Qur’an Islamic sharia b) Makka and Madina surah d) differentiate between Islamic sharia and secular (i) Language and style (Q12:2,) (Ql 3:37:,) law (Q41:44,) (Q18:l-2,) (Q41:42) e) differentiate between sin and crime (ii) Miraculous nature of the Qur’an f) explain the functions of the Kadhi 28.22 Tarjamatul Quran (Translation of Qur’an) g) explain the meaning and conditions for Tawba. a) Conditions for translation b) Benefits of translation 31.20 Content c) Problems in translating the Qur’an 31.21 Classification of legal acts (Ahkamu-sharia) 28.23 Qur’an as the final and perfect revelation a) Fardh and Wajib 28.24 Teachings of suratul Hujurat (Q49) b) Sunnah c) Sahih and Bath 29.00 HADITH d) Halal and Haram 29.10 Specific Objectives e) Makruh By the end of the topic, the learner should be able f) Mubah to: 31.22 Islamic criminal law: Allah as the sole law- a) describe the role played by the compilers of giver Hadith 31.23 Classification of crimes and punishments b) discuss the lessons of the selected Hadith a) Hudud e.g. zinaa, theft (Q24:2, Q5:38) c) acquire spiritual and moral values through b) Qisas (Q2:178-179) Hadith. c) Taazir 31.24 Relevance of Islamic criminal Law 29.20 Content 31.25 Islamic sharia and secular laws 29.21 Other collections of Hadith
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31.26 The concept of sin and crime 33.23 Child abuse, labour and neglect 31.27 Administration of justice 33.24 Domestic violence. a) The Kadhi 33.25 Islamic relations with other nations b) Rules of evidence a) Basic principles on Islamic international 31.28 Concept of Tawba relations a) Meaning of Tawba (Q24: 5, Q42: 25) b) Misconceptions about Islam b) Conditions for Tawba i) Jihad c) Significance of the concept of Tawba in Islam ii) Terrorism iii) Slavery 32.00 AKHLAQ (MORAL VALUES) 32.10 Specific Objectives 34.00 HISTORY OF ISLAM By the end of the topic the learner should be able 34.10 Specific Objectives to: By the end of the topic, the learner should be able a) identify the causes and effects of STDs, and to: HIV/AIDS a) discuss the rise and h of the Abbasid and b) mention the causes and effects of drug abuse Fatimid dynasties c) explain the importance of environmental b) outline the achievements of the Abbasid and conservation Fatimid dynasties d) observe Islamic moral values. c) narrate the biographies of the selected Abbasid rulers. 32.20 Content 32.21 a) causes and effects of STD’s, HIV/AIDS 34.20 Content i) causes 34.21 Abbasid Dynasty ii) effects a) Rise b) Causes and effects of drug abuse b) Decline i) causes c) Achievements ii) effects 34.22 Selected Abbasid rulers 32.22 Importance of environmental conservation a) Abul Abbas 32.23 Islamic views on: b) Harun Ar-Rasheed a) HIV/AIDS c) Ma’mum Ar-Rasheed b) Drug abuse 34.23 Fatimid Dynasty c) Conservation of the physical and moral a) Rise environment b) Decline 32.24 Detention of Islamic cultural values in the c) Achievements changing society. 35.0.0 MUSLIM SCHOLARS 33.00 MUAMALAT (RELATIONSHIP) 35.1.0 Specific Objectives 33.10 Specific Objectives By the end of the topic, the learner should be able By the end of the topic, the learner should be able to: to: a) give a brief biography of Ibn Sina, Ibn Khaldun a) describe Islamic teachings on co-existence with b) outline their works and contributions to Islam, non- Muslims. c) appreciate and aspire to emulate them b) explain the position of Islam on the status of d) appreciate the contributions of Muslim scholars women. to science. c) explain the Islamic teachings on child care and domestic harmony. 35.20 Content d) appreciate the need for peaceful co-existence 35.21 Ibn Sina among people of different nations. a) Life history
b) Contribution 33.20 Content 35.22 Ibn Khaldun 33.21 Relationship between Muslims and non- a) Life history Muslims (Q49:l4, Q29:46) b) Contribution 33.22 Status of women 35.23 Muslims contribution to Science.
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SUGGESTED LEARNING AND TEACHING EXPERIENCES 1. Memorizing 2. Discussing 3. Identifying 4. Explaining 5. Outlining 6. Note making 7. Experience sharing 8. Narrating 9. Visiting 10. Role playing 11. Dramatizing 12. Reciting
LEARNING AND TEACHING RESOURCES The suggested learning and teaching resources in Islamic Religious Education are neither exhaustive nor prescriptive. A wealth of other learning/teaching resources will be explored through sharing of experiences with colleagues within schools and other institutions of learning. Some of the resources could be improvised or prepared through project work. Other resources may be collected during field trips and those that are unaffordable could be borrowed or shared.
The suggested resources include: I. The Holy Quran 2. Collections of Hadith 3. Resource persons 4. Maps, charts, diagrams, pictures 5. Audio visual cassettes 6. Flash cards
ASSESSMENT Assessments are essential elements of teaching as they enable the teacher to evaluate the achievement of objectives by the learner. Thus a variety of assessment methods have to be used to ensure that all the objectives of the syllabus have been achieved.
SUGGESTED MODES OF ASSESSMENT INCLUDE 1. Oral and written tests 2. Quizzes 3. Observation 4. Recitation competitions 5. Project work 6. Essays
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